Bereshit Rabbah Reader

“Ada bore Yaval; he was the forerunner of those who dwell in tents and raise livestock (mikneh). And the name of his brother was Yuval; he was the forerunner of all those who handle the harp and flute” (Genesis 4:20–21). “Ada bore Yaval; [he was the forerunner of those who dwell in tents and raise livestock (mikneh)]” – initially, they would infuriate (makneh) the Holy One blessed be He discreetly;4In “the tents,” i.e. in private. then they proceeded to infuriate him publicly.5With musical accompaniment, with “the harp and flute.”

That is what is written: “Where there was the seat of the infuriating (kin’a) image” (Ezekiel 8:3). “And the name of his brother was Yuval; he was the forerunner of all those who handle the harp and flute” (Genesis 4:21) – harpists and flutists.6They would play the instruments in rites of idol worship. “And Tzila, too, gave birth, to Tuval Cain, a forger of every sharp instrument of bronze and iron, and the sister of Tuval Cain was Naama” (Genesis 4:22).

“And Tzila, too, gave birth, to Tuval Cain.” Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: This one improved upon [tibel] Cain’s transgression; Cain killed, but he did not have an instrument with which to kill, but this one was “a forger of every sharp instrument of bronze and iron.”7He developed weapons suitable for killing. “And the sister of Tuval Cain was Naama.” Rabbi Abba bar Kahana said: Naama was Noah’s wife.

Why did they call her Naama? It is because her actions were pleasing [ne’imim]. The Rabbis say: Naama was someone else, [not Noah’s wife].8Being Cain’s descendant, she must have perished in the Flood, and could not have been Noah’s wife. And why did they call her Naama? It is because she played the tambourine pleasantly [man’emet] for idol worship.

“Lemekh said to his wives, Ada and Tzila: Hear my voice, wives of Lemekh, listen to my speech, for have I slain a man for my wound or a child for my injury?” (Genesis 4:23) “Lemekh said to his wives, Ada and Tzila: Hear my voice.” Rabbi Yosei bar Ḥanina said: He propositioned them for intercourse, but they said to him: ‘Tomorrow the Flood is coming [to destroy all mankind]. Shall we heed you and bring forth children only to be cursed?’

He said to them: ‘“Have I slain a man for my wound,” that wounds should befall me on his account? “[Have I slain] a child for my injury,” that injuries should befall me on his account?’ This was a rhetorical question: Cain committed murder and yet [his punishment] was suspended for him for seven generations;9Genesis 4:15. I, who did not kill anyone, all the more so [punishment] should be suspended for me for that.10For seventy-seven generations (Genesis 4:24).

Hence, you may be assured that no harm will befall your future offspring. Rabbi says: This is a flawed a fortiori argument: If so, from whom would the Holy One blessed be He ever collect His promissory note?11To destroy Cain’s descendants after seven generations. Rabbi Yaakov bar Idi asked before Rabbi Yoḥanan: If “a man,” why “a child”; if “a child,” why “a man”?12Lemekh protested that he, unlike Cain, did not kill a man and a child.

Did Cain kill a man or a child? How could his victim be described with both terms? He said to him: He [Abel] was a man in terms of his limbs,13Abel was fully grown. but a child in terms of years.14Abel lived no more than fifty days (Bereshit Rabba 22:4). He [Lemekh] said to them: ‘Let us go to Adam.’

They went to Adam [for consultation]. He said to them: ‘You do yours and the Holy One blessed be He will do His.’15You must fulfill your duty to procreate, without regard to what God will do later. They said to him: ‘Doctor, heal your own lameness. Have you yourself not separated from Eve for a hundred and thirty years so that you should not produce a son from her?’ This was a rhetorical question. When he heard this, he consorted [with Eve] to produce offspring.

“Adam was further intimate with his wife and she gave birth to a son, and she called his name Seth: As God has provided me with another offspring in place of Abel, as Cain killed him” (Genesis 4:25). “Adam was further intimate with his wife,” extra desire was added for him to his desire. In the past, when he did not see her, he would not desire her. Now, whether he saw her or did not see her, he desired her.

Rabbi Abba bar Yudan in the name of Rabbi Aḥa: This is an allusion for seafarers, that they will eventually remember their homes and come immediately. “She called his name Seth [Shet]: As God has provided [shat] me with another offspring.” Rabbi Tanḥuma said in the name of Rabbi Shmuel: She was looking ahead at that offspring who would come from a different place. Who is that?

It is the messianic king.16The Messiah, like all mankind, will descend from Seth, and he will set up the foundations (mashtit) for a new world. The Messiah comes “from a different place” in that he is of non-Jewish descent, from David, who descended from Ruth the Moavite. “In place of Abel, as Cain killed him.” Due to the sin of [killing] Abel, Cain was killed.17The verse could also be translated, “as Abel killed Cain.”

This is analogous to two trees that were adjacent to one another. The wind felled one of them, and it fell on its neighbor and felled it. So, “in place of Abel, as Cain killed him” – due to the sin of [killing] Abel, Cain was killed.

"And to Seth also a son was born, and he called his name Enosh" (Genesis 4:26). They asked before Abba Kohen Bardela: Adam, Seth, Enosh, and then he fell silent. He said: Up to here it was in the image and in the likeness; from here onward the generations became corrupted, and centaurs were created. Four things changed in the days of Enosh son of Seth: the mountains became flinty rock, and the dead began to swarm with maggots, and their faces became like apes, and they became vulnerable prey to the harmful spirits. Rabbi Yitzhak said: It was they themselves who caused themselves to become vulnerable prey to the harmful spirits. What difference is there between one who bows down to an idol and one who bows down to a human being?

“To Seth, too, a son was born, and he called his name Enosh; then commenced [huḥal] the proclaiming of the name of the Lord” (Genesis 4:27). “To Seth, too, a son was born, and he called his name Enosh.” They asked before Abba Kohen Bardela: [Why does the Torah mention] Adam, Seth, Enosh, and then fall silent?18It lists Adam, Seth, Enosh, and stops there; afterwards it begins again from Adam, tracing the generations until Noah.

He said: Until here [Enosh] they were in the image and in the likeness [of God]. From here on, the generations became corrupted and were created in a deformed state. Four matters changed during the days of Enosh son of Seth: The mountains became rocky ground; the dead began bringing forth worms; people’s faces became ape-like; and they became devalued [ḥullin] before malevolent spirits.19As long as people had their divine image intact, malevolent spirits would not antagonize them, but now that the divine image became diminshed they became susceptible to their malicious influence.

Rabbi Yitzḥak said: It was they themselves who caused themselves to become devalued before the malevolent spirits, [as they declared:] ‘What is the difference between one who bows to an idol and one who bows to a person?’20Just as one may bow to a person greater than oneself, so, too, they concluded, one may bow to an idol in the image [tzelem] of a person.

“Then commenced [huḥal]” – Rabbi Simon said: In three places this term is stated as an expression of rebellion: “Then commenced the proclaiming of the name of the Lord”;21The generation of Enosh proclaimed the name of God in order to desecrate it, in rebellion against Him. “it was [heḥel] when man began” (Genesis 6:1);22“The children of the great men saw the daughters of man, that they were fair, and they took for themselves wives, from whomever they chose” (Genesis 6:2). “he began [heḥel] to be a mighty one in the earth” (Genesis 10:8).23Nimrod.

They raised an objection: But is it not written [as well]: “This is what they began [haḥilam] to do”? (Genesis 11:6).24Building the Tower of Babel. He said to them: He struck upon the head of Nimrod and said of him: ‘This is the one who incited them to rebel against Me.’ 25The rebellion of the Tower of Babel and that of Nimrod are one and the same, so there are still only three cases. Rabbi Levi said: This26The Tower of Babel. is analogous to a woman who said to her husband: ‘I saw in a dream (ḥalom) that you are divorcing me.’

He said to her: ‘Why in a dream? Here it is for you in reality.’27That generation feared that they would be dispersed (Genesis 11:4), and so it came to be in fact. Rav Aḥa said: You made idolatrous objects of yourselves and called your own names [as divinities].28This is what is meant by “then commenced the proclaiming of the name of the Lord.” I, too, will call the seawater by My name29To act as my agent. and eradicate those people from the world.

Rabbi Abahu expounded: The ocean is higher than the rest of the world. Rabbi Elazar ben Menaḥem said: Is this not an explicit verse? “He who calls forth the water of the sea and pours it upon the face of the earth”? (Amos 5:8). This30Rabbi Elazar ben Menaḥem’s question. was a rhetorical question.

It is like something that is poured from above to below.31The description here of “pouring” water from the sea onto the land implies that the sea is higher. “Who calls forth the water of the sea” is written twice,32It also appears in Amos 9:6. corresponding to the two times that the sea rose and inundated the world.33Once in the generation of Enosh and again in the generation of the Dispersion (Jerusalem Talmud, Shekalim 6:2).

Until where did it reach the first time and until where did it reach the second time? Rabbi Yudan, Rabbi Abahu, and Rabbi Elazar in the name of Rabbi Ḥanina: The first time it rose until Akko and until Yafo,34Originally the Mediterranean Sea did not extend that far. and the second time it rose until the rocky peaks overlooking the Barbary Coast. Rabbi Ḥananya and Rabbi Aḥa in the name of Rabbi Ḥanina: The first time until the rocky peaks overlooking the Barbary Coast, and the second time until Akko and until Yafo.

That is what is written: “I said: You shall come this far and not continue, and here the foam of your waves will be set” (Job 38:11). “You shall come this far and not continue” – to Akko, “you shall come this far and not continue.” “And here (ufo) the foam of your waves will be set” – in Yafo, “the foam of your waves will be set.” Rabbi Elazar said in the name of Rabbi Ḥanina: The first time it rose until Calabria, and the second time until the rocky peaks overlooking the Barbary Coast.

“This is the book of the descendants of Adam, on the day that God created man, in the likeness of God He made him” (Genesis 5:1). “This is the book of the descendants of Adam.” Rabbi Yehoshua Rabba began: “Woe, those who go deep from the Lord to conceal counsel, and their actions are in the dark, and they say: who sees us and who knows of us?” (Isaiah 29:15). This is analogous to an architect who designed a city – its chambers, sewers, and cisterns.

Sometime later, he became a tax collector. The residents of the city would conceal themselves from him in the chambers and in the cisterns. He said to them: It is I who built the cisterns! How can you conceal yourselves in them?

So, “Woe, those who go deep from the Lord to conceal counsel, and their actions are in the dark.” “In your contrariness you assert that the potter is just like the clay” (Isaiah 29:16) – they liken the product to the craftsman, the plant to the planter. “Can a product say of its maker: ‘He did not make me,’ or the craft say of its craftsman: ‘He does not understand’?” (Isaiah 29:16). “Behold, in just a short while Lebanon1A forest of mighty, but barren, cedars. will be transformed into farmland” (Isaiah 29:17) – into a royal palace;2God will aggrandize the meek.

This will disprove the assertion of the wicked that they can conceal their deeds from God, that He is indifferent to man’s actions. “and the farmland will be considered a forest” (Isaiah 29:17) – into forests of men. “On that day, the deaf will hear the words of a book” (Isaiah 29:18) – “this is the book of the descendants of Adam.”3God is the Creator of Adam and all mankind, so he surely knows their thoughts and deeds.

Another matter, “this is the book of the descendants of Adam,” it is written: “Your eyes saw my unformed parts, and in Your book they were all written. Of the days that were created, each one is His” (Psalms 139:16). Rabbi Yehoshua bar Neḥemya and Rabbi Yehuda bar Simon said in the name of Rabbi Elazar: When the Holy One blessed be He created Adam the first man, He created him [so large as to be] filling the whole world.

From east to west, from where is it derived? It is as it is stated: “From back [aḥor] and front [kedem],4Aḥor and kedem can also mean “west” and “east.” You shaped me” (Psalms 139:5). From north to south, from where is it derived?

It is as it is stated: “[From the day God made Adam on the earth,] and from one end of the heavens to the other end” (Deuteronomy 4:32). From where is it derived that he even filled the empty space of the world? It is as it is stated: “You placed Your palm upon me” (Psalms 139:5). Rabbi Tanḥuma in the name of Rabbi Benaya, and Rabbi Benaya and Rabbi Berekhya in the name of Rabbi Elazar, said: He created him unformed and he was placed from the end of the world to its end.

That is what is written: “Your eyes saw my unformed parts” (Psalms 139:16). Rabbi Yehuda bar Simon said: While Adam the first man was placed unformed before Him who spoke and the world came into being, He showed him each and every generation and its scholars, each and every generation and its wise men, each and every generation and its interpreters of the Torah, each and every generation and its leaders, as it is stated: “Your eyes saw my unformed parts, [and in Your book they were all written]” – the unformed ones whom Your eyes saw, they were already written in the book of Adam the first man. That is, “this is the book of the descendants of Adam.”

Bar Kappara began: [David said of the wicked:] “May they be expunged from the book of life; and not be inscribed with the righteous” (Psalms 69:29). “May they be expunged from the book of life” – from the book of descendants on earth; “and not be inscribed with the righteous” – from the book of descendants on High.5In the world to come. Bar Kappara taught: Everywhere that “lived” is stated, it is in reference to a righteous man: “Arpakhshad lived [ḥai]” (Genesis 11:12); “Shelaḥ lived [ḥai]” (Genesis 11:14). Another interpretation, “may they be expunged from the book of life” – from “the book of the descendants of Adam.”

Another matter, “this is the book of the descendants of Adam,” it is written: “For I [God] will not contend forever” (Isaiah 57:16) – with Adam the first man; “and I will not be eternally angry” (Isaiah 57:16) – with his descendants. “For the wind will be faint [yaatof] before Me” (Isaiah 57:16), Rabbi Huna said: This wind, when it goes out into the world it seeks to destroy the world, but the Holy One blessed be He weakens it on the mountains, breaks it on the hills, and says to it: ‘Take care that you do not harm My creations!’6This is alluded to in the concluding words of the Isaiah verse (57:16): “And the souls that I have created.”

What is the source? “For the wind will be faint [yaatof] before Me.” What is yaatof? It means that He wears it down, as it says: “When my soul was worn down [behitatef] within me, I remembered the Lord” (Jonah 2:8).

Rabbi Huna said: There were three winds that, because they emerged untamed, the world was almost destroyed by them. They were: one in the days of Jonah, one in the days of Job, and one in the days of Elijah. Rabbi Yudan ben Rabbi Yishmael said: Jonah’s [wind] was on that ship [alone], as it is stated: “But the Lord cast a great wind upon the sea” (Jonah 1:4). Job’s was on that house [alone], as it is stated: “And behold, a great wind came from across the wilderness, [and it struck the four corners of the house]” (Job 1:19).

You have only Elijah’s that was worldwide, as it is stated: “And behold, the Lord was passing, and there was a great and powerful wind, smashing mountains and shattering rocks” (I Kings 19:11). Rabbi Tanḥum bar Ḥiyya, and some say it in the name of the Rabbis: The messianic king will not come7This is a new interpretation of ruaḥ not as “wind,” but as “the spirit [of the Messiah].” It will not go forth (yaatof) from before God until the depletion of “the souls that I have created.” until all the souls that entered God’s mind to be created are created, and those are the souls stated in the book of Adam.

Another matter, “this is the book of the descendants of Adam.” It is written: “Then He saw and assessed it” (Job 28:27). the Rabbis and Rabbi Aḥa, the Rabbis say: Each and every statement that the Holy One blessed be He would say to Moses, He would say it twice in His heart and then would say it to Moses. What is the source? “Then He saw and assessed it” – one; “prepared it, and also investigated it” (Job 28:27) – another one, and only then: “He said to the man” (Job 28:28) – this is Moses.

Rabbi Aḥa said: Four times – “Then He saw” – one; “and assessed it” – another one; “prepared it” – another one; “and also investigated it” – another one, and only then: “He said to the man” – this is Moses. Rabbi Yehuda ben Rabbi Simon said: Adam the first man was worthy to have had the Torah given through him. What is the source? “This is the book of the descendants of Adam.”8The “book” referring to the Torah itself.

The Holy One blessed be He said: ‘He is My handiwork; shall I not give it to him?’ The Holy One blessed be He reconsidered and said of him: ‘If now I gave him six mitzvot and he was unable to fulfill them, how will I give him six hundred and thirteen mitzvot – two hundred and forty-eight positive mitzvot and three hundred and sixty-five prohibitions? I am not giving it to Adam, but rather to his descendants,’ as it is stated: “This is the book of the descendants of Adam.”

Rabbi Yaakov of Kefar Ḥanin said: Adam the first man was worthy of having the twelve tribes emerge from him. What is the source? “This [zeh] is the book of the descendants of Adam.” The Holy One blessed be He said: ‘I gave him two sons and one arose and killed the other; how can I give him twelve sons?’

“He said to man [laAdam]” (Job 28:28) – not to Adam9LaAdam is an acronym for lo Adam – not Adam. will I give it, but rather to his descendants. The numerical value of Zeh is zayin, seven, and heh – five; that is twelve.

Another explanation: these are descendants, but the earlier ones are not descendants. And what were they? Spirits. For Rabbi Simon said: throughout all the hundred and thirty years that Eve was separated from Adam, the male spirits would be inflamed by her and beget offspring from her, and the female spirits would be inflamed by Adam and beget offspring from him. This is what is written: "When he commits iniquity, I will chasten him with the rod of men and with the afflictions of the sons of men" (II Samuel 7:14) - meaning the offspring of the first man.

Another matter, “this is the book of the descendants of Adam,” the following are his descendants, but the previous ones10Those mentioned in the previous verses: Adam, Seth and Enosh. were not [ordinary] descendants. What were they? They were divine beings. They once asked Abba Kohen Bardela: [Why does the Torah list] Adam, Seth, Enosh, and then fall silent?11It lists Adam, Seth, Enosh, and stops there; afterwards it begins again from Adam, tracing the generations until Noah.

He said: Until here [Enosh] they were in the image of God,12Divine beings. etc. as it is written above.13As related in full in Bereshit Rabba 23:6. Another matter, the following are the descendants, but there were previous ones that were not [ordinary] descendants. What were they? They were [malevolent] spirits, as Rabbi Simon said: All one hundred and thirty years that Eve was estranged from Adam,14Before the birth of Seth (see Genesis 5:3). the male spirits would be aroused by her and she would bear offspring from them and the female spirits would be aroused by Adam and would bear offspring from him.

That is what is written: “Who, when he commits iniquity, I will rebuke him with the staff of men and with the afflictions of the children of man [Adam]”15With punishments inflicted by malevolent spirits, described here as “children of Adam.” (II Samuel 7:14); the children of Adam the first man. There is one opinion that says that house spirits16Malevolent spirits that inhabit one’s house. are better [for the resident of the house], because they grow up with him.

And there is an opinion that says that they are worse, because they are intimately familiar with his sinful thoughts. There is an opinion that says that spirits of the field are worse for a person because they did not grow up with him. And there is an opinion that they are better, because are not intimately familiar with his sinful thoughts. Another matter, these are the descendants, but there were previous ones who were not [viable] descendants.17Referring to Cain and his descendants, who were mentioned previously (Genesis 4:17–22).

Why? It is because they were to be eradicated in the water [of the Flood], as Rabbi Yehoshua ben Levi said:18The following is related in full in Genesis Rabba 23:2. ‘All those names were expressions of rebellion. “Irad” (Genesis 4:18) – I will expel [ored] them from the world,’ etc., until, ‘what do I have to do with Lemekh and his offspring?’

Rabbi Tanḥuma in the name of Rabbi Elazar, and Rabbi Menaḥem in the name of Rav said: Adam the first man learned all the crafts [in the world]. What is the source? “And craftsmen, they are me’adam” (Isaiah 44:11) – from Adam the first man. He learned even how to score a parchment,19Even though this is not a skill that is crucial for survival. as it is stated: “This is the book” – it and its scoring. “[This is the book of the descendants of Adam,] on the day that God created man” – this supports what Rabbi Elazar ben Azarya said: Three miracles occurred on that day: On that day they [Adam and Eve] were created, on that day they cohabited, and on that day they produced offspring.

Ben Azzai says: “This is the book of the descendants of Adam” – this verse represents the central tenet of the Torah.20As it teaches that all men are created in the likeness of God, and therefore they should treat each other with respect and consideration. This is the basic tenet upon which the rest of the Torah is based. Rabbi Akiva says: “You shall love your neighbor as yourself” (Leviticus 19:18) – that verse represents the central tenet of the Torah, [as it teaches] that you should not say: Since I have been disparaged, let someone else be disparaged along with me; since I was cursed, let someone else be cursed along with me.

Rabbi Tanḥuma said: If you do act like that, know who it is that you are disgracing: “in the likeness of God He made him” (Genesis 5:1).

“Ḥanokh walked with God, and he was no longer, as God took him” (Genesis 5:24). “Ḥanokh walked with God, and he was no longer, as God took him,” Rabbi Ḥama bar Hoshaya said: He is not written in the ledger of the righteous, but rather, in the ledger of the wicked.1Rabbi Ḥama interprets the verse to be saying that initially, Ḥanokh walked with God, but did so no longer. Rabbi Aivu said: Ḥanokh was capricious; sometimes righteous, sometimes wicked.

The Holy One blessed be He said: ‘While he is still in his righteousness, I will take him away.’ Rabbi Aivu said: On Rosh Hashanah he judged him, when he judges all mankind. Heretics once asked Rabbi Abahu, saying to him: ‘We do not find death mentioned in regard to Ḥanokh.’ He said to them: ‘Why?’2Does not “God took him” mean that he died?

They said: ‘Taking is stated here, and taking is stated elsewhere: “That today the Lord is taking your master3Elijah. from upon your head”’ (II Kings 2:5).4Just as Elijah did not die, so, too, Ḥanokh did not die. He said to them: ‘If it is [the word] taking that you are expounding, taking is stated here, and taking is stated elsewhere: “Behold, I am taking from you the delight of your eyes”’ (Ezekiel 24:16).5Referring to Ezekiel’s wife, who subsequently died.

Rabbi Tanḥuma said: Rabbi Abahu answered them well. A noblewoman once asked Rabbi Yosei, saying to him: ‘We do not find death mentioned in regard to Ḥanokh.’ He said to her: ‘Had it said: “Ḥanokh walked with God” and then remained silent, I would have said as you said. When it says: “And he was no longer, as God took him,” he was no longer in this world, as God took him.’

“He called his name Noah, saying: This one will comfort us from our work and from the misery of our hands, from the ground, which the Lord cursed” (Genesis 5:29). “He called his name Noah, saying,” Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: The interpretation does not correspond to the name and the name does not correspond to the interpretation. It should have said instead: ‘Noah, this one will give us rest [yaniḥenu],’ or ‘Naḥman, this one will comfort us [yenaḥamenu].’

However, when the Holy One blessed be He created Adam the first man, He gave him control over everything; the cow would heed the plowman and [even] the furrow would heed the plowman. When Adam sinned, they rebelled against him; the cow did not heed the plowman and the furrow did not heed the plowman. When Noah appeared, they abstained6From their rebellion. [naḥu]. From where is that derived?

Rest [neyaḥa] is stated here and elsewhere it is stated: “So that your ox and your donkey will rest [yanuaḥ]” (Exodus 23:12). Just as neyaḥa that is stated there refers to the resting of an ox, so, too, neyaḥa that is stated here refers to the resting of an ox. Rabbi Shimon ben Lakish said: The name does not correspond with the interpretation and interpretation does not correspond with the name. It should have said instead: ‘Noah, this one will give us rest [yaniḥenu],’ or ‘Naḥman, this one will comfort us [yenaḥamenu].’

However, until Noah appeared, the water would rise and inundate them in their graves. “Who calls the water of the sea” is written twice (Amos 5:8; 9:6) corresponding to the two times that the water would rise and inundate them in their graves, once in the morning and once in the evening. That is what is written: “Like corpses lying in the grave” (Psalms 88:6) – those of them who were lying were desecrated.

When Noah appeared, they rested [in their graves]. Rest [neyaḥa] is stated here and elsewhere it is stated: “May he depart in peace…may they rest [yanuḥu] upon their resting places” (Isaiah 57:2). Just as neyaḥa that is stated there refers to the rest of the grave, so, too, neyaḥa that is stated here refers to the rest of the grave. Rabbi Eliezer said: He was called after the name of his offering, as it is stated: “The Lord smelled the pleasing [niḥoaḥ] aroma” (Genesis 8:21).

Rabbi Yosei bar Rabbi Ḥanina said: He was called for the name of the resting of the ark, as it is written: “The ark rested [vatanaḥ]” (Genesis 8:4). Rabbi Yoḥanan said: The constellations did not function all those twelve months [of the Flood].7He was called Noah because the constellations ‘rested’ from their function in his day. Rabbi Yonatan said to him: They functioned, but their effect was imperceptible. “[All the days of the earth, seedtime and harvest, cold and heat, summer and winter, night and day] will not cease” (Genesis 8:22), Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer said: “Will not cease” – from here we learn that they did not cease [during the Flood]. Rabbi Eliezer said: “Will not cease” – [on the contrary,] from here we learn that they did cease.

“From the ground, which the Lord cursed” – there were ten periods of famine that came to the world: One in the days of Adam the first man, as it is stated: “Cursed is the ground on your account” (Genesis 3:17); one in the days of Lemekh, as it is stated: “From the ground, which the Lord cursed”; one in the days of Abraham – “there was a famine in the land” (Genesis 12:10); one in the days of Isaac, as it is stated: “There was a famine in the land, besides the first famine” (Genesis 26:1); one in the days of Jacob, as it is stated: “For these two years, the famine” (Genesis 45:6); one in the days when the judges judged, as it is stated: “It was in the days when the judges judged; there was a famine in the land” (Ruth 1:1); one in the days of David, as it is stated: “There was a famine in the days of David for three years” (II Samuel 21:1); one in the days of Elijah, as it is stated: “As the Lord, God of Israel, before whom I stand, lives, there will be dew and rain during these years only by my word” (I Kings 17:1); one in the days of Elisha, as it is stated: “There was a great famine in Samaria” (II Kings 6:25); and there is one that circulates and comes periodically to the world.

And [there will be] one more in the future, as it is stated: “Not a famine for bread, and not a thirst for water, but rather, to hear the words of the Lord” (Amos 8:11). Rabbi Huna and Rabbi Yirmeya in the name of Rabbi Shmuel bar Yitzḥak: In reality, it [David’s famine] should not have occurred in the days of David, but rather, in the days of Saul.8The reason underlying the famine was relevant to Saul, not David (II Samuel 21:1).

However, because Saul was the shoot of a sycamore,9Easily broken, unable to withstand it, due to his lack of merit. the Holy One blessed be He postponed it and brought it about in the days of David. They say a parable: Shilo sinned, but Yoḥana pays?! That is astonishing! Rabbi Ḥiyya the Great said: This is analogous to a glazier who had in his hand a basket filled with goblets and cut glass.

When he would wish to hang his basket, he would [first] bring a peg, affix it, and suspend himself from it, and only then would he hang his basket. That is why they did not come in the days of downtrodden people, but rather, in the days of powerful people, who are able to withstand them. Rabbi Berekhya would cite this verse in their regard: “He gives strength to the weary” (Isaiah 40:29). Rabbi Berekhya said in the name of Rabbi Ḥelbo: There were two [famines] that occurred in the days of Abraham.

Rav Huna said in the name of Rabbi Aḥa: One was in the days of Lemekh, and one in the days of Abraham. The famine that came in the days of Elijah was a famine of drought; one year produced [crops], and one year did not produce. The famine that came in the days of Elisha was a famine of panic, as it is stated: “Until the head of a donkey was sold for eighty silver pieces” (II Kings 6:25). The famine that was in the days that the judges judged, Rabbi Huna said in the name of Rabbi Dosa: For the price for which one used to purchase forty-two se’a, they could purchase [only] forty-one.10According to a different reading: the price for which one used to purchase two se’a, they could purchase [only] one.

But is it not taught: A person should not depart and go outside the Land of Israel unless two se’a of wheat sells for one sela?11Double the ordinary price of wheat, which was four se’a for a sela (Pe’a 8:7). Rabbi Shimon said: That is only when he does not find any [wheat] to buy, but if he can find to buy, even if it is one se’a for a sela, one should not depart and go outside the Land of Israel. But Elimelekh did depart, therefore, he was punished.

“Noah was five hundred years old and Noah begot Shem, Ham, and Yefet” (Genesis 5:32). “Noah was five hundred years old” – it is written: “Happy is the man who has not walked in the counsel of the wicked” (Psalms 1:1). “Happy is the man” – this is Noah. “Who has not walked in the counsel of the wicked, has not stood in the path of sinners [and has not sat in the company of scoffers]” (Psalms 1:1), Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: In three generations – in the generation of Enosh, the generation of the Flood, and the generation of the Dispersion.1Noah resisted the influence of those generations and remained righteous.

This is alluded to in the three expressions of resistance to sin in the Psalms verse. Rabbi Neḥemya says: In the generation of the Flood and the generation of the Dispersion, but as for the generation of Enosh, he was still a minor.2Noah was eighty-four years old when Enosh died, and with life expectancy in those days approaching one thousand, people were not considered accountable until they were one hundred years old (see next section).

According to the opinion of Rabbi Yehuda, who said: “Happy is the man who has not walked in the counsel of the wicked,” this is the generation of Enosh; “has not stood in the path of sinners,” this is the generation of the Flood; “and has not sat in the company of scoffers,” this is the generation of the Dispersion; “but whose desire is in the Torah of the Lord” (Psalms 1:2) – these are the seven mitzvot that he [Noah] was commanded; “and he meditates on His Torah day and night” (Psalms 1:2) – as he derived one matter from another.

He said: ‘What is the reason that the Holy One blessed be He set the number of the pure animals more than the impure animals? Is it not because He wants me to sacrifice an offering from them?’ Immediately, “he took from every pure animal…[and offered up offerings]” (Genesis 8:20). “He will be like a tree planted by streams of water” (Psalms 1:3), as the Holy One blessed be He implanted him in the ark; “which gives its fruit in season” (Psalms 1:3), this is Shem; “whose leaf does not wither” (Psalms 1:3), this is Ḥam; “and whatever he does he will prosper” (Psalms 1:3), this is Yefet.

“Noah begot three sons, Shem, Ḥam, and Yefet” (Genesis 6:10).It is written: “Planted in the House of the Lord, they blossom in the courts of our God” (Psalms 92:14). “Planted in the House of the Lord,” this is Noah, whom the Holy One blessed be He implanted in the ark; “they blossom in the courts of our God,” – “Noah begot…Shem, Ḥam, and Yefet.” “They will continue to yield fruit even in old age; they will remain full and fresh” (Psalms 92:15).

“They will continue to yield fruit [even in old age],” this is Noah;3Who begot children at age five hundred. “they will remain full and fresh” – “Noah begot.” Rabbi Yudan said: What is the reason that all the generations begot children at one hundred years or at two hundred years, but this one [Noah] begot at five hundred years? However, the Holy One blessed be He said: ‘If they will be wicked, I do not want them to be eradicated by the water;4He did not want to upset Noah. if they will be righteous, I would be imposing upon him [Noah] to make several arks for them.

So the Holy One blessed be He suppressed his [Noah’s] fount,5His ability to procreate. and he begot only at five hundred years. Rabbi Neḥemya said in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: [It was so that] even Yefet, who was the eldest, would not yet be one hundred years old – when he became subject to punishment6In those days, as explained above. – when the Flood came. Rabbi Ḥanina said: In the future there will be no death except for idolaters.

Rabbi Yehoshua ben Levi said: Neither for Israel, nor for idolaters, as it is stated: “[He will destroy death forever, and] the Lord God will wipe tears from all faces” (Isaiah 25:8). What does Rabbi Ḥanina do with “from all faces”? It is from the faces of Israel. But is it not written: “As the youth will die when he is one hundred years old”? (Isaiah 65:20).

This supports Rabbi Ḥanina. What does Rabbi Yehoshua ben Levi do with it? [It means that at that age] he will be fit for punishment. But is it not written: “Like sheep, they are destined for the grave; death will shepherd them. The upright will rule over them”? (Psalms 49:15).

This supports Rabbi Ḥanina. What does Rabbi Yehoshua ben Levi do with it? Because in this world, there was Pharaoh at his time, Sisera at his time, Sennacherib at his time,7They were all punished. but in the future, the Holy One blessed be He will appoint the angel of death as the permanent sentry.8To administer eternal punishment. They will not rise up from the dead in the future, but those who are alive at that time will not die.

That is what is written: “The upright will rule over them in the morning; their form will be consumed in the grave,9Literally, their form will wear out the grave. an abode [zevul] for him” (Psalms 49:15) – this teaches that the grave may wear away, but their bodies will not wear away.10But will be subject to eternal torment. Why to that extent? [“An abode for him”] – because they extended their hands against the Temple, as it is written: “I have built You an abode [zevul]” (I Kings 8:13).

“Noah begot three sons, Shem, Ḥam, and Yefet” – but was Yefet not the eldest?, Initially, however, you should deal with the one who was righteous, born circumcised, the one whom the Holy One blessed be He associated His name with him,11“Blessed be the Lord, God of Shem” (Genesis 9:26). from whom Abraham was destined to descend, who served as High Priest,12See Genesis 14:18. Malkitzedek is identified with Shem (see Bereshit Rabbah 56:10). and in whose territory the Temple was built.13Malkitzedek was king of Salem, which is Jerusalem (see Bereshit Rabbah 56:10).

Shimon bar Ḥuta said: [Shem takes precedence] because the Holy One blessed be He delayed the punishment [of the post-Flood generation], from the Flood until the Dispersion, the numerical value of his letters – three hundred and forty years.14This is according to the midrash (Bereshit Rabba 38:2) that states that they began building the Tower of Babel immediately after the Flood.

“It was when man began to multiply on the face of the earth, and daughters were born to them” (Genesis 6:1). “It was when man began [heḥel],” Rabbi Simon said: In three places this language is stated as an expression of rebellion: “then commenced [huḥal] proclaiming the name of the Lord” (Genesis 4:26);15In the generation of Enosh. “it was when man began [heḥel]”; “he began [heḥel] to be a mighty one in the earth” (Genesis 10:8).16Nimrod.

They raised an objection to him: But is it not written [as well]: “And this is what they have begun [haḥilam] to do” (Genesis 11:6)?17At the Tower of Babel. He struck upon the head of Nimrod and said of him: ‘This is the one who incited them to rebel against Me.’18The rebellion of the Tower of Babel and that of Nimrod are one and the same, so there are still only three cases. “To multiply on the face of the earth,” [this teaches] that they would spill their seed on trees and stones.19“On the face of the earth.”

Because they were steeped in sexual profligacy, that is the reason He increased the number of their females.20Expecting that the multitude of women would curb their unnatural sexual appetites. That is what is written: “It was when man began…daughters were born to them.” The wife of Rabbi Shimon son of Rabbi (Ami),21This word was included in error and should be ignored. bore a female offspring. Rabbi Ḥiyya the Great saw him and said to him: ‘The Holy One blessed be He has begun to bless you!’

He said to him: ‘From where do you know this?’ He said to him: ‘As it is written: “It was when man began to multiply…and daughters were born to them.”’ He went to his father, [Rabbi], who said to him: ‘Did that Babylonian22Rabbi Ḥiyya. gladden you?’ He said to him: ‘Yes, and this is what he said to me.’

He said to him: ‘Nevertheless, even though there is a need for wine and a need for vinegar, there is more need for wine than for vinegar. There is a need for wheat and a need for barley, but there is more need for wheat than for barley.’23There is need for girls and boys, but more need for boys. When a man marries his daughter and pays out his [marriage] expenditures, he says to her: ‘May you never return here!’24See next paragraph.

The reason boys are more desirable is that boys remain more connected to the family after marriage, whereas girls are gone from the house for good. Rabban Gamliel married off his daughter. She said to him: ‘Father, pray for me.’ He said to her: ‘May you never return here!’

She bore a male offspring and said to him: ‘Father, pray for me.’ He said to her: ‘May the word ‘Woe’ never cease from your mouth!’ She said to him: ‘Father, upon the two joyous occasions that I experienced you cursed me!’ He said to her: ‘Both of them are prayers.

Because there will be peace in your house, you will never return here.25You will never be divorced and have to return home. And because your son will live long, the word ‘Woe’ will not cease from your mouth: Woe that my son did not drink yet, woe that my son did not eat yet, woe that my son did not go to the synagogue!’

"And the sons of God saw" (Genesis 6:2). Rabbi Shimon ben Yochai called them "the sons of the judges." Rabbi Shimon ben Yochai used to curse anyone who called them "the sons of the gods." Rabbi Shimon ben Yochai taught: Any breach that does not come from the great ones is not a breach. The priests stole gods; who can swear by it, or who can offer to it? And why does Scripture call them "the sons of God"? Rabbi Chanina and Rabbi Shimon ben Lakish both say: Because they prolonged their days without sorrow and without suffering. Rabbi Chana in the name of Rabbi Yose said: So that they might determine the seasons and the calculations. The Rabbis say: So that they might take what was theirs and what belonged to the generations that would come after them. "That they were fair" (Genesis 6:2): Rabbi Yudan said, It is written "fair" [tovot]: when they would beautify a bride for her husband, a great one would enter and have relations with her first. This is what is written, "that they were fair": these are the virgins. "And they took for themselves wives of all whom they chose" (Genesis 6:2): these are married women. "Of all whom they chose": this refers to a male and an animal. Rabbi Huna in the name of Rabbi said: The generation of the flood was not blotted out of the world until they wrote marriage documents for a male and for an animal. Rabbi Simlai said: In every place where you find harlotry, mass disorder comes into the world and kills good and bad alike. Rabbi Azaryah and Rabbi Yehudah bar Rabbi Simon in the name of Rabbi Yehoshua ben Levi said: The Holy One, blessed be He, is patient over everything except harlotry. What is the reason? "And the sons of God saw" and so forth, and what is written after it? "And the LORD said, I will blot out man" (Genesis 6:7). Rabbi Yehoshua bar Levi in the name of Pedayah said: All that night Lot was seeking mercy for the people of Sodom, and they would accept it from his hand. As soon as they said to him, "Bring them out to us that we may know them" (Genesis 19:5) for intercourse, they said to him, "Whom else have you here" (Genesis 19:12) to teach a defense on their behalf? From now on you have no right to plead a defense for them.

“The children of the great men [benei haelohim] saw the daughters of man, that they were fair, and they took for themselves wives, from whomever they chose” (Genesis 6:2). “The children of the great men [benei haelohim] saw,” Rabbi Shimon ben Yoḥai called them [when translating this verse into Aramaic] “the children of judges.” Rabbi Shimon ben Yoḥai used to curse anyone who would call them [translating the words literally, as] “children of god.”26In Hebrew Elohim can mean either “God” or “judge” (Exodus 22:8), but in Aramaic Elohaya can only mean “God,” so translating the word in this manner would be blasphemous.

Rabbi Shimon ben Yoḥai taught: Any breach [in morals] that is not [begun] by prominent men is not a breach.27The common people follow the example of their leaders. [The saying goes:] If the priests steal the idols, who will ever take an oath in their names, or who will ever sacrifice to them?28By stealing the idols, the priests, through their actions, prove the powerlessness of those gods, so naturally all its worshippers will no longer take it seriously.

Why are these [great men] referred to as benei haelohim? Rabbi Ḥanina and Rabbi Shimon ben Lakish, both of them say: It is because they lived long lives without pain and without suffering.29As if they were divine beings. [And why were they granted such extraordinarily long lives?] Rabbi Ḥana said in the name of Rabbi Yosei: In order to track astronomical phenomena and [make the relevant] calculations.30The cycles of some heavenly bodies are many years long.

Only if someone lives a very long life can they note this and make astronomical calculations. The Rabbis say: So that they would receive theirs and that of the coming generations.31During their lengthy lives they had a chance to accumulate much liability for punishment, to the extent that God had to bring the Flood. The future generations would then look back on the Flood and learn not to be as sinful as their forebears.

“That they were fair [tovot]” – Rabbi Yudan said: The word is written tovot [without vavs].32With this spelling, the word indicates “beautification.” When they would adorn a woman for her [marriage to her] husband, the prominent man would enter and consort with her first, [before her husband]. That is what is written: “That they were fair [tovot]” – these are the unmarried girls.33Who were violated just prior to their weddings.

“They took for themselves wives from whomever they chose”34The words “from whomever they chose” should be omitted (Radal). – these are married women. “From whomever they chose” – these are males and animals.35They sinned also through homosexuality and bestiality. Rabbi Huna said in the name of Rabbi: The generation of the Flood was not obliterated from the world until they wrote marriage contracts for males and animals.36That is, they made such unions official and legal.

Rabbi Simlai said: Anywhere sexual immorality is found, a chaotic catastrophe comes to the world, which kills the righteous along with the wicked.37As with the Flood, which killed everyone on earth except Noah and his family. Rabbi Azarya and Rabbi Yehuda bar Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: The Holy One blessed be He is slow to anger regarding everything except for sexual immorality.

What is the source? “The children of the great men [benei haelohim] saw….” What is written [immediately] thereafter? “The Lord said: I will obliterate man” (Genesis 6:7).

Rabbi Yehoshua ben Levi said in the name of bar Pedaya [regarding Lot and the people of Sodom]: All night long, Lot was begging [the angels] for mercy for the people of Sodom, and they were receptive to him. [But] once they [the people of Sodom] said: “Bring them out to us, that we may know them” (Genesis 19:5), meaning, by sexual relations, they [the angels] said to him: “Whom else do you have [here] [po]” (Genesis 19:12), [meaning, what else can there possibly be in your mouth [peh]] to plea in their favor?’ From here on, it is impossible for you to plea in their favor.

“The Lord said: My spirit will not abide in man for eternity, for he too is flesh and his days will be one hundred and twenty years” (Genesis 6:3). “The Lord said: My spirit will not abide [yadon] in man,” Rabbi Yishmael ben Rabbi Yosei said: I will not place My spirit in them when I give the reward of the righteous in the future, about which it is stated: “I will place My spirit in them” (Ezekiel 36:27).

Rabbi Yanai and Rabbi Shimon ben Lakish, both of them said: In the future, there will be no Gehenna; rather, there will be a day that [through its heat] will burn the wicked. What is the source? “For behold, the day is coming, burning like a furnace, and all the criminals and all the doers of wickedness will be as straw; the day that is coming will burn them” (Malachi 3:19). The Rabbis say: There will be Gehenna, as it is stated: “The utterance of the Lord, for whom there is a fire in Zion and a furnace for Him in Jerusalem” (Isaiah 31:9).

Rabbi Yehuda bar Rabbi Ilai said: There will be neither a [hot] day nor Gehenna, but rather there will be a fire that will emerge from the body of the wicked one himself and burn him, as it is stated: “Conceive stubble, give birth to straw, your spirit is a fire that will consume you” (Isaiah 33:11). Rabbi Yehuda ben Rabbi Ilai said: What is, “My spirit will not abide [yadon]”? These spirits will never come before Me for judgment.38The members of the generation of the Flood will not even be resurrected to be sentenced.

Rabbi Huna said in the name of Rav Aḥa: When I restore the spirit [of man] to its scabbard [nadan], I will not return their spirit to their scabbards.39The body is considered a “scabbard” that houses the soul within it (Daniel 7:15). The generation of the Flood will not come to life with the others at the final resurrection. Rabbi Ḥiyya bar Abba said: I will not fill them up with My spirit when I fill mankind up with My spirit,40As a scabbard is completely filled with the sword it holds. because in this world the spirit is infused in only one limb [the heart], but in the future, it will be infused throughout the body.

That is what is written: “I will place My spirit within you” (Ezekiel 36:27). Rabbi Yudan ben Beteira said: I [God] will never again judge man with this sentence.41Bringing a destructive flood upon mankind. Rav Huna said in the name of Rabbi Yosef: “I will not continue [to curse the ground because of man … and I will not continue [to smite all life as I have done]” (Genesis 8:21)42The Midrash will explain the repetition of “I will not continue.” –it is powerful, it is powerful.43The repetition indicates the intensity of God’s commitment, as if He were declaring an oath (see Isaiah 54:9).

The Rabbis say: “I will not continue” – for the [present] sons of Noah; “and I will not continue” – for [future] generations. [God said:] ‘I had said that My spirit would hold sway [dana] over them, but they did not want [this]; therefore, I will cause them to be entangled [meshagem] with suffering. I had said that My spirit would control them, but they did not disavow [their sinful ways]; therefore I will cause them to be entangled [meshagem] with one another,’44And they will enter into disputes and deadly feuds with one another, thus incurring the death penalty. as Rabbi Elazar said: The only one who incurs liability for harming a human is one who is a human like him.

Rabbi Natan said: Wolves and dogs also.45They also incur the death penalty if they kill a human. Rabbi Huna bar Guryon said: Even a rod, even a strap.46If they bring about the death of a person they are destroyed. That is what is written: “For the yoke of its burden and the bar on its shoulder, the rod that oppresses it, You have broken as on the day of Midyan [keyom midyan]” (Isaiah 9:3) – on the day of judgment [beyom hadin].

Rabbi Aḥa said: Even non-fruit bearing trees are destined to give a reckoning.47If they cause the death of a person. The Rabbis say [this same concept] from here: “For man is like the tree of the field” (Deuteronomy 20:19) – just as man gives a reckoning, so, too, trees give a reckoning. Rabbi Yehoshua bar Neḥemya said: [God said:] ‘I will not judge their spirit separately, as they are flesh and blood,48And they must experience physical suffering. but I will bring upon them a shortening of the years that I had allotted them in this world, and then I will cause them to be entangled [meshagem] with suffering.’

Rabbi Aivu said: [God said:] ‘Who caused them to rebel against Me, is it not because I did not cause them to be entangled [meshagem] with suffering?’49Therefore, from now on mankind will be subject to physical suffering for their sins. This door, what keeps it standing? It is its hinges [shegam].50Just as hinges support the door and allow it to function, so too physical suffering is good for man and induces him to grow spiritually.

Rabbi Elazar said: Anyplace where there is no justice, there is justice.51Wherever justice is not practiced on earth, justice from God will be meted out. Rabbi Beivai son of Rabbi Ami, in accordance with the approach of Rabbi Elazar: “My spirit will not abide” [Lo yadon, ruḥi].”52This is expounded to mean: If they do not judge [lo yadon], My spirit [ruḥi] will judge. Rabbi Meir said: [God said:] ‘They did not exercise the attribute of justice below, so I will not exercise the attribute of justice On High.’53But rather, I will judge with wrath and fury.

That is what is written: “Behold, their remnant has gone away from them, and they die without wisdom” (Job 4:21) – without the wisdom of the Torah. “From morning to evening they are broken; forever unnoticed [mibeli mesim], they perish” (Job 4:20) – mesim is nothing other than judgment, just as it says: “These are the ordinances that you shall place [tasim] before them” (Exodus 21:1). Rabbi Yosei HaGelili said: I will not judge them with the attribute of justice along with a corresponding attribute of mercy.54But with the attribute of justice alone.

Rabbi says: “He said” – the generation of the Flood said to the Lord: ‘He shall not judge [us]!’55Here, the verse currently under discussion, “Vayomer Hashem lo yadon” is being interpreted as: “They said: Hashem, He shall not judge us!” Rabbi Akiva said: “Why has the wicked man mocked God, saying to himself: You will not seek” (Psalms 10:13) – [by this that man means:] there is no justice and no Judge.56God does not judge man for his deeds.

However, in fact there is justice and there is a Judge.57As the following verses in Psalms respond. Rabbi Ḥanina bar Pappa said: Even Noah, who survived from among them, it is not that he was worthy, but rather, the Holy One blessed be He foresaw that Moses was destined to descend from him, as it is stated: “For he too [Beshagam]” – this is an allusion to Moses, as the numerical value of this word [beshagam] is the same numerical value as that word [Moshe].

The Rabbis derive it from here: “His days will be one hundred and twenty years” – and Moses lives one hundred and twenty years.

“The giants were on the earth in those days, and also thereafter, when the children of the great ones consorted with the daughters of man, and they bore them children; they are the mighty who were from ancient times, the men of renown” (Genesis 6:4). “The giants were on the earth in those days.” They were called by seven names: Eimim, Refa’im, Giborim, Zamzumim, Anakim, Avim, Nefilim. Eimim – as anyone who saw them, fear of them [eimatan] would descend upon them.

Refa’im – as anyone who saw them, his heart would become soft [rafeh] like wax. Giborim58Meaning, mighty men. – Rabbi Abba bar Kahana said, in the name of Rabbi Yoḥanan: The marrow of the femur of one of them measured eighteen cubits. Zamzumim – Rabbi Yosei bar Ḥanina said: Intimidating military commanders.59Zamzumim is because they would be constantly ready [mezumanim] for battle. Anakim – the Rabbis and Rabbi Aḥa, the Rabbis say: They would wear numerous necklaces upon necklaces [anakim].60This is an indication of their wealth – anak is one of the words for necklace.

Rabbi Aḥa said: It was as though they wore the sun as a necklace,61They lifted up their heads arrogantly towards the sun. and said: ‘[Go away and] let the rain fall upon us.’ Avim – as they brought annihilation upon the world and were themselves annihilated from the world, as they caused the world to be annihilated, just as it says: “A ruin, a ruin, a ruin [ava] I will render it” (Ezekiel 21:32). Rabbi Elazar ben Rabbi Shimon said: Because they were as expert in soil as snakes, as in the Galilee they call snakes avya.

Nefilim – as they toppled [hipilu] the world, fell from the world, and filled the world with stillborns [nefalim] with their immorality.62It was common for immoral women to abort their illegitimate fetuses. “And also thereafter,” Yehuda bar Rav Ami said: The later [generations] did not learn from the earlier ones; the generation of the Flood did not learn from the generation of Enosh, and the generation of the Dispersion did not learn from the generation of the Flood.

“And also thereafter, when the children of the great ones consorted with the daughters of man,” Rabbi Berekhya said: A woman would go out to the marketplace and would see a young man and desire him. She would go and engage in intercourse and would produce a young man like him. “The men of renown [shem]”63Literally, ‘name.’ – Rabbi Aḥa said: [Job said, of the wicked:] “They are loathsome people and also people without name ” (Job 30:8), and here you say, [of the generation of the Flood:] “The men of name”?

However, it is because they brought desolation [hishimu] to the world, they were annihilated [hushamu] from the world, and they caused the world to become desolate [yishom]. Rabbi Levi in the name of Rabbi Shmuel bar Naḥman said: Men whose names were articulated above. It is as Rabbi Yehoshua ben Levi said; all these names are expressions of rebellion: “Irad” (Genesis 4:18) – ‘I will expel [ored] them from the world’; “Meḥuyael” (Genesis 4:18) – ‘I will eradicate [moḥeh] them from the world’; “Metushael” (Genesis 4:18) – ‘I will uproot [matish] them from the world’; [“Lemekh” (Genesis 4:18)] – ‘What do I have to do with Lemekh64Lemekh is an acronym for ma li valakh – what need do I have of you? and his offspring?’

Rabbi Yoḥanan said: “They are the mighty who were from ancient times, the men of renown” – who detailed their actions? It was [Job’s friends,] Elifaz the Temanite, Bildad the Shuhite, and Tzofar the Naamatite. Rabbi says: Had the book of Job come to the world only to detail for us the deeds of the [generation of the] Flood, it would have been sufficient. Rabbi Ḥanin said: Had Elihu65Job’s fourth friend. come to the world only to explain to us the process of rainfall, it would have been sufficient, as Rabbi Yoḥanan said: Every time “ora” is mentioned by Elihu it refers only to rainfall.66See Job 36:30; 36:32; 37:3; 37:11.

Rabbi Hoshaya Rabba said: It refers only to the giving of the Torah, just as it says: “For the commandment is a lamp and the Torah is light [or]” (Proverbs 6:23). Rabbi Aḥa said in the name of Rabbi Yehoshua ben Levi: Contention is as troublesome as the generation of the Flood. Here “men of renown” is stated, and elsewhere [concerning Koraḥ’s rebellion]: “Distinguished of the convocation, men of renown” (Numbers 16:2) is stated. Just as “men of renown” stated there refers to contention, so, too, “men of renown” stated here refers to contention.

“The Lord saw that the wickedness of man was great on the earth, and every inclination of the thoughts of his heart was only evil all the day” (Genesis 6:5). “The Lord saw that the wickedness of man was great” – it is written: “For there is a man whose work is with wisdom, with knowledge, and with smoothness” (Ecclesiastes 2:21).1“There is a man” actually refers to God, as the Midrash goes on to elaborate.

Rabbi Yudan said: How great is the power of prophets, in that they can liken the creation to its Creator,2This is phrased euphemistically, as they actually describe the Creator in human terms. as it is stated, [describing a vision of God]: “I heard the voice of a man by the Ulai” (Daniel 8:16). Rabbi Yehuda bar Simon said: You have another verse that is even clearer than this one, as it is stated [describing a vision of God]: “And upon the likeness of the throne was a likeness, like the appearance of a man” (Ezekiel 1:26).

“Whose work is with wisdom” – as it is stated: “The Lord founded the earth with wisdom” (Proverbs 3:19). “With knowledge” – as it is stated: “With His knowledge the depths were breached” (Proverbs 3:20). “And with smoothness” – Rabbi Berekhya in the name of Rabbi Yehuda bar Simon: Neither with toil nor with exertion did the Holy One blessed be He create His world, but rather, “With the word of the Lord the heavens were made” (Psalms 33:6) – upon [utterance of] the word of the Lord, the heavens were already made.

“But he will give it over to a man who did not toil for it to be his portion” (Ecclesiastes 2:21) – this is the generation of the Flood. “This too is futility and a great evil” (Ecclesiastes 2:21) – “the Lord saw that the wickedness of man was great.”

Another matter: “The Lord saw that the wickedness of man was great on the earth” – it is written: “For all his days are pains, and anger is his concern; even at night his heart does not rest. This too is futility” (Ecclesiastes 2:23). “For all his days are pains” – this is the generation of Enosh and the generation of the Flood, who would pain the Holy One blessed be He with their wicked deeds. “And anger is his concern” – as they would anger the Holy One blessed be He with their wicked deeds.

“Even at night his heart does not rest” – from transgressions. And from where is it derived that [they sinned] during the day as well? The verse states: “And every inclination of the thoughts of his heart was only evil all the day.” Another matter: “Even at night his heart does not rest” – this is the Holy One blessed be He, [who did not rest] from bringing punishment upon them during the day and punishment during the night, as it is written: “He obliterated all existence” (Genesis 7:23).3The proof for this assertion is actually from another verse: “The rain was upon the land forty days and forty nights” (Genesis 7:12) (Matnot Kehunah).

Another matter, “for all his days are pains” – these are the people of Sodom, who would pain the Holy One blessed be He with their wicked deeds. “And anger is his concern” – as they would anger the Holy One blessed be He with their wicked deeds. “Even at night his heart does not rest” – this is the Holy One blessed be He, [who did not rest] from bringing punishment upon them during the day and punishment during the night, that is what is written: “The Lord rained upon Sodom” (Genesis 19:24).4The punishment of Sodom took place at the end of night and the beginning of day (Bereshit Rabba 50:12).

Another matter, “for all his days are pains” – these are the Egyptians, who would pain the Holy One blessed be He with their wicked deeds. “And anger is his concern” – as they would anger the Holy One blessed be He with their wicked deeds. “Even at night his heart does not rest” – when an Israelite would finish his labor [at the end of the day, his Egyptian master] would say to him: Hoe two furrows for me, chop two logs for me.

Another matter: “Even at night his heart does not rest” – this is the Holy One blessed be He, [who did not rest] from bringing punishment upon them during the day and punishment during the night; that is what is written: “It was at midnight” (Exodus 12:29). “This too is futility” (Ecclesiastes 2:23).

“The Lord saw that [the wickedness of man] was great [raba]” (Genesis 6:5) – Rabbi Ḥanina said: It was constantly increasing [rava]. Rabbi Berekhya said in the name of Rabbi Yoḥanan: We are informed that the generation of the Flood was punished with water and that the people of Sodom were punished with fire. From where can we learn to apply what is stated here to there, and what is stated there to here?

The verse states: Raba [here and] raba [there]5“Because the outcry of Sodom and Gomorrah is great [raba]” (Genesis 18:20). for a verbal analogy.6Indicating that both the people of the Flood and the people of Sodom were punished by both water and fire. “And every inclination of the thoughts of his heart was only evil all the day” – from when the sun would rise until it would set there was no hope for them.

That is what is written: “The murderer rises in daylight, kills the poor and indigent, and at night is like a thief” (Job 24:14). But is it not written: “In the dark they burrow under houses; during the day they remain sealed at home”? (Job 24:16).7Indicating that they did not engage in theft at night. What would they do? They would bring balsam oil and smear it on a stone [of the house they wished to rob] and come at night, smell it, and break in.8They were thus involved in thievery both by day and by night.

Rabbi Ḥanina once expounded this interpretation [at a lecture] in Tzippori. That night, three hundred break-ins occurred.9By some thieves that had heard the lecture and applied its “lesson,” marking stones on the houses they identified as targets during the day. Balsam was not available in Tzippori, however, so they used a different method of marking. Imagine if they had had balsam oil – what would the Tzipporians have done then!

“The Lord regretted that He had made man on the earth, and He was saddened in His heart” (Genesis 6:6). “The Lord regretted [vayinaḥem] that He had made man on the earth” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: [God said:] ‘There was regret before Me that I created him below [“on the earth”], for had I created him on High, he would never have rebelled against Me.’ Rabbi Neḥemya said: [God said:] ‘I take solace [mitnaḥem] in the fact that I created him below [“on the earth”], for had I created him on High, just as he incited the lower beings [on earth] to rebel against Me, so he would have incited the supernal beings [the angels] to rebel against Me.’

Rabbi Aivu said: [God said:] ‘There was regret before Me that I created an evil inclination in him, as had I not created an evil inclination in him, he would not have rebelled against Me.’ Rabbi Levi said: [God said:] ‘I take solace in the fact that I made him so that he would [ultimately] be placed in the earth.’10He is mortal and will ultimately die, so there is a time limit to his wickedness. “And He was saddened in His heart” – Rabbi Berekhya said: This is analogous to a king who built a palace by means of an architect.

He saw it and it was not to his liking. At whom should he be angry? Is it not the architect? So, “He was saddened in his heart.”11His heart and His wisdom counseled Him to create man.

Rabbi Asi said: This is analogous to a king who engaged in commerce by means of an intermediary and incurred a loss. Against whom should he have a grievance? Is it not against the intermediary? So, “He was saddened in his heart.”

A certain heretic asked Rabbi Yehoshua ben Korḥa, saying to him: ‘Do you not say that the Holy One blessed be He foresees the future?’ He said to him: ‘Yes.’ [The heretic continued:] ‘But is it not written: “He was saddened in his heart”?’ He said to him: ‘Has a male offspring ever been born to you in your lifetime?’ He said to him: ‘Yes.’

He said to him: ‘What did you do?’ He said to him: ‘I rejoiced and encouraged everyone else to rejoice.’ He said to him: ‘But did you not know that he would ultimately die?’ He said to him: ‘At a time of rejoicing there is rejoicing; at a time of mourning there is mourning.’

He said to him: ‘So was the situation before the Holy One blessed be He, as Rabbi Yehoshua ben Levi said: Seven days the Holy One blessed be He mourned His world before the Flood came to the world. What is the source? “He was saddened [vayitatzev] in his heart,” and atziva is nothing other than mourning, just as it says: “The king is grieving [ne’etzav] over his son”’ (II Samuel 19:3).

“The Lord said: I will obliterate man whom I have created from the face of the earth; from man to animal, to crawling creatures, to bird of the heavens, as I regret that I made them” (Genesis 6:7). “The Lord said: I will obliterate man.” “Therefore, He knows [yakir] their activities, and He turns it into night, and they are crushed” (Job 34:25) – Rabbi Ḥanina asked of Rabbi Yoḥanan, saying to him: What is it that is written: “Therefore, He knows their activities…”?

He said to him: The Holy One blessed be He does not exact retribution from the wicked until He first reads out their indictment1Interpreting yakir as “He makes known,” rather than “He knows.” on High. Only then the Holy One blessed be He exacts retribution from them, as the Holy One blessed be He transforms [their] day into night, preparing them for punishment,2Determining the severity of the sin. and then He exacts retribution from them.

So, initially, “the Lord saw that the wickedness of man was great” (Genesis 6:5),3This was His “reading out their indictment.” then, “the Lord regretted that He had made man on the earth” (Genesis 6:6), and then, “The Lord said: I will obliterate man whom I have created.”

Rabbi Berekhya in the name of Rav Beivai: “Let the water…be gathered [yikavu]” (Genesis 1:9) – let a set measure be established for the water, just as it is stated: “A plumb line [kav]4A kav is a measure used in building. will be extended over Jerusalem” (Zechariah 1:16). Rabbi Abba bar Kahana said in the name of Rabbi Levi: [It means,] let the water eagerly wait [yekavu] for Me, for what I am going to do with it in the future.5After confining it at first, when it is time to bring the Flood I will allow it to cover the entire earth once again.

This is analogous to a king who built a palace and settled mute residents in it. They would rise early and greet the king with gestures with fingers and with kerchiefs. The king said: If they, who are mute, rise early and greet me with gestures with fingers, if they could speak, all the more so. The king then settled speaking residents in it.

They rose up and seized the palace, and said: This palace is not the king’s; it is ours. The king said: Let the palace be restored to its previous state. So, in the beginning, the praises of the Holy One blessed be He would arise only from the water, as it is written: “It is from the sound of many waters…” (Psalms 93:4). What would they say?

“The Lord is mighty on High” (Psalms 93:4). The Holy One blessed be He said: If these [waters] that have no ability to talk and speak and yet they laud Me, when man will be created, all the more so. [But] the generation of Enosh rose up and rebelled against Him, the generation of the Flood rebelled against him, the generation of the Dispersion rebelled against Him. The Holy One blessed be He said: Let these [mankind] be expelled and let these [waters] come back.

That is what is written: “The Lord said: I will obliterate man whom I have created.” What do they think – that I need lions, or regiments of soldiers? Did I not create the world with [mere] speech? I will eradicate them from the world with speech. Rabbi Berekhya said: Did I not create them only from soil? What washes away soil? It is water.

“The Lord said: I will obliterate man [haadam]” – Rabbi Levi said in the name of Rabbi Yoḥanan: Even the lower millstone was obliterated. Rabbi Yehuda bar Simon said in the name of Rabbi Yoḥanan: Even the dust of Adam the first man was obliterated. When Rabbi Yehuda expounded this in public in Tzippori, they did not accept it from him. Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yehotzadak said: Even the sacrum, from which the Holy One blessed be He will cause man to sprout in the future,6When the dead will be resurrected. was obliterated.

Hadrian, may his bones be crushed, once asked Rabbi Yehoshua ben Ḥananya, saying to him: From where will the Holy One blessed be He cause man to sprout in the future? He said to him: From the sacrum. He said to him: From where do you know this? He said to him: Bring one to me and I will show you.

He ground it in a mill, but it did not become ground up. He placed it in water but it did not dissolve. He placed in on an anvil and began striking it with a hammer; the anvil split and the hammer broke and it [the sacrum] lacked nothing.

“I will obliterate [emḥe]” – I impose My will [mamḥe] upon My creations, but My creations do not impose their will [mamḥim] upon Me. Rabbi Elazar said: This is analogous to a king who had storehouses of inferior grain. The residents of the province began slandering the king, saying that he had a bad disposition.7They said he was stingy, because he never opened the storehouses, which they assumed were full of good produce.

What did the king do? He opened for them the best of them, and they filled the entire province with rotten produce. They [the residents] began gathering it up and discarding it into the river. So too, if these, the most notable among them, did so, the iniquitous among them all the more so.8If the generation of the Flood, which was composed of the best of all the possible men that God considered creating, were so corrupted, it was all the more so the case that the generations that were not created would have been corrupted.

“One man out of one thousand [elef] I have found” (Ecclesiastes 7:28) – this is like what we learned: The primary source [alfa] for wine.9This is from Menaḥot 86b, and the verse thus means: I have found one superior man, i.e., Noah. “I will obliterate man whom I have created”10The implication is that there were also men whom God did not create, though He had intended to. – it was God’s original thought to create one thousand generations.

How many of them were obliterated?11How many were not actually created? Rav Huna said in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: Nine hundred and seventy-four generations. What is his source? “He commanded the word for one thousand generations” (Psalms 105:8) – this is the Torah.12There were twenty-six generations from the creation of the world until the Torah was given, but it was originally intended to be given to the thousandth generation.

Rabbi Shmuel bar Naḥman said: Nine hundred and eighty. What is his source? “He commanded the word for one thousand generations, [the covenant that He sealed with Abraham]” (Psalms 105:8–9) – this is circumcision.13Which was commanded to Abraham, who was the twentieth generation from Adam.

Rabbi Abba bar Kahana said: What was not done [even] by the generation of the Flood was done by the ten tribes.14The ten tribes were even more sinful than the generation of the Flood. Regarding the generation of the Flood it is written: “And that every inclination of the thoughts of his heart was only evil all the day” (Genesis 6:5), while regarding the ten tribes it is written: “Woe, the devisers of iniquity and the evildoers on their beds” (Micah 2:1) – that is at night.

From where is it derived during the day as well? The verse states: “They perform it at the morning light” (Micah 2:1).15The generation of the Flood sinned all day, but the ten tribes sinned both by day and by night. [Yet] from these [the generation of the Flood], no remnant remained, whereas from those [the ten tribes] there was a remnant. However, it is due to the merit of the righteous men and women that were destined to arise from them.

That is what is written: “But behold, a remnant has remained in it who are being taken out, sons and daughters” (Ezekiel 14:22). It is not written here, “they are taking out [motziim] sons and daughters,” but rather: “who are being taken out [mutza’im],16Mutza’im can also mean: those who will emerge. sons and daughters” – due to the merit of the righteous men and women who were destined to descend from them.

Rabbi Berekhya said: What was not done by the people of Sodom was done by the tribe of Judah and Benjamin. Regarding the people of Sodom it is written: “And their sin because it is very grave” (Genesis 18:20), but regarding the tribe of Judah it is written: “The iniquity of the house of Israel and Judah is very, very great” (Ezekiel 9:9). [Yet] from these [the people of Sodom], no remnant remained, whereas from those [Judah and Benjamin] there was a remnant.

However, that one, “[Sodom], which was overthrown in a moment” (Lamentations 4:6) – because they did not extend their hands to do charitable deeds; “and no hands seized [ḥalu] it” (Lamentations 4:6) – Rabbi Tanḥum said: Hand did not reach out [ḥalat] to hand [to assist one another]. But these [Judah and Benjamin] did extend their hands to do charitable deeds: “The hands of merciful women cooked their children” (Lamentations 4:10).

Why to that extent? “They were food [levarot] for them in the disaster of the daughter of my people” (Lamentations 4:10).17The verse is not to be understood literally, but means that these women kept food from their own children in order to provide first meals [havraa] for their mourning friends. Rabbi Ḥanin said: What is not stated regarding the generation of the Flood is stated regarding coastal cities: “Woe to the inhabitants of the seacoast, nation [goy] of the Keretites” (Zephaniah 2:5) – a nation that was worthy of total annihilation [karet].18Whereas the generation of the Flood had Noah, who survived.

So by what merit did they in fact endure? It is by the merit of one gentile [goy], by the merit of one God-fearing man, whom they would produce each year. Rabbi Levi interpreted it favorably: A nation that established [karat] a covenant,19The subject of that verse is the Philistines, who had made a covenant with Abraham (Genesis 21:27) and Isaac (Genesis 26:28). just as it says: “And established [vekharot] a covenant with him” (Nehemiah 9:8).

Rabbi Yudan and Rabbi Pinḥas:20They discussed why the animals were killed in the Flood along with mankind. Rabbi Yudan said: This is analogous to a king who entrusted his son to a teacher who caused him to stray onto an evil path. The king became angry at his son and killed him. The king said: Was it not this man who caused him to stray onto an evil path?

My son is lost; should this man endure? That is why: “[And the Lord said, I will obliterate…] from man to animal, to crawling creatures, to bird of the heavens.”21So too, the animals were the instrument through which mankind was led astray, as people would gorge themselves on fattened animals and fowl. Rabbi Pinḥas said: This is analogous to a king who was marrying off his son and prepared a wedding chamber for him.

He whitewashed it, painted it, and decorated it. The king grew angry at his son and killed him. What did he do? He entered the wedding chamber and began shattering the wood strips, breaking the walls, and ripping the curtains.

The king said: Did I not prepare this only for my son? My son is lost; should this [structure] endure? That is why God destroyed “from man to animal…to bird of the heavens.” That is what is written: “I will destroy everything from upon the face of the earth – the utterance of the Lord.

I will destroy man and animal, I will destroy the bird of the heavens, and the fish of the sea, and the stumbling blocks of the wicked” (Zephaniah 1:2–3) – it was they [the animals] that caused the wicked to stumble. When one would hunt a bird, he would say to it: Go get fat and come back, and it would go and get fat and come back [to be eaten].22Their hedonism, which ultimately led to their forsaking God, was facilitated by the animals, the birds, etc.

Rabbi Elazar said: “Surely, their substance was eradicated” (Job 22:20) – initially, the Holy One blessed be He eliminated their wealth, so they would not say: He needs our wealth. “And their wealth was consumed by fire” (Job 22:20) – [meaning] that they would see chunks of gold melting in the fire. Rabbi Akiva said: Everyone reproached them [the Israelites] over the gold and silver that they took with them from Egypt, as it is stated: “Your silver has become dross” (Isaiah 1:22); “and I lavished upon her silver and the gold they used for the Baal” (Hosea 2:10); “With their silver and gold they crafted for themselves idols, so that it will be eliminated” (Hosea 8:4).23As discussed earlier, excessive wealth and decadence lead men astray.

Rav Huna and Rabbi Yirmeya in the name of Rabbi Shmuel bar Rav Yitzḥak: It is not written here, “so that they would be eliminated,” but rather, “so that it will be eliminated”24Referring to their great wealth of gold and silver. – like a person who says: May the name of so-and-so be obliterated because he caused my son to stray onto an evil path.25May the gold and silver be eliminated because they caused sin.

Rabbi Azarya said in the name of Rabbi Yehuda bar Simon:26Returning to the question of why the animals were destroyed by the Flood along with mankind. They all corrupted their actions in the generation of the Flood – the dog would consort with the wolf, and the chicken would consort with the peacock. That is what is written: “As all flesh has corrupted [its path upon the earth]” (Genesis 6:12). It is not written, “all of mankind had corrupted,” but rather, “as all flesh had corrupted.” Rabbi Luleyani bar Tavrin said in the name of Rabbi Yitzḥak: The earth itself also strayed; people would sow wheat and it would produce darnel.27Which is unfit for consumption. This darnel that grows [today], its origins are with the generation of the Flood.

Rabbi Yoḥanan said: The sentence of the generation of the Flood lasted over the course of twelve months28Eduyot 2:10. – they received their [full] punishment, and they will have a share in the World to Come.29Some commentators emend the text to reflect the Mishna’s unambiguous assertion (Sanhedrin 107b) that the generation of the Flood will not have a share in the World to Come. It is as Rabbi Yoḥanan said: Each and every drop that the Holy One blessed be He rained down upon them, He would boil it in Gehenna and take it out and rain it down upon them.

That is what is written: “When scorched, they disappear [nitzmatu]” (Job 6:17). Their scorching was absolute [laḥlutanit].30In Leviticus 25:23, Onkelos translates the word litzmitut, in perpetuity, as laḥalutin. “Even their love” (Ecclesiastes 9:6)31This verse is seen as alluding to the generation of the Flood. – as they loved their idol worship; “even their hatred” (Ecclesiastes (9:6) – as they hated the Holy One blessed be He; “even their fury” (Ecclesiastes (9:6) – as they would infuriate the Holy One blessed be He with their idol worship; “they have already perished” (Ecclesiastes (9:6) – and they have no share in the world,32This apparently refers to the World to Come. referring to “anything that takes place under the sun” (Ecclesiastes 9:6).

Rabbi Abba bar Kahana said: “As I regret that I made them, but Noah found favor [in God’s eyes]” (Genesis 6:7–8) – this is bewildering.33Interpreting venoaḥ as “and Noah,” rather than “but Noah.” Why is Noah included among the wicked?. However, even Noah, who [alone] remained from them, it is not that he was worthy, but rather that he found favor [in God’s eyes].

“But Noah found favor in the eyes of the Lord” (Genesis 6:8). “But Noah found favor in the eyes of the Lord.” It is written: “He will rescue the unclean [i-naki], and he will escape by the pureness of Your hands” (Job 22:30). Rabbi Ḥanina of Anatot said: Noah had [only] one ounce [onkia] of virtue to his credit.1The meaning of the beginning of the Job verse, then, is: “He will rescue the one with only a minuscule amount of merit.”

If so, why was he spared? It was “by the pureness of Your hands.”2Noah was saved only by God’s grace (the “pureness of His hands”), not by his own merit. This is in accordance with what Rabbi Abba bar Kahana said: “For I regret that I made them, and Noah…”3Interpreting ve-Noaḥ as “and Noah,” rather than “but Noah.” God regretted creating even Noah. (Genesis 6:7–8) – even Noah, who [alone] remained from them, it is not that he was worthy, but rather that he found favor in the eyes of the Lord, as it is stated: “But Noah found favor in the eyes of the Lord.”

Rabbi Simon began: “So said the Lord: As when wine is found in a cluster4When a single wine-producing grape is found in an inferior cluster. and one says: Do not destroy it, as a blessing is in it” (Isaiah 65:8). There was an incident involving a certain pious man, who went out to his vineyard on Shabbat and saw a lone grape and recited a blessing over it. He said: This lone grape is worthy to recite a blessing over it! So too, “So said the Lord: As when wine is found in a cluster…”5So too, Noah was like a single fine grape on a vine full of inferior ones.