Bereshit Rabbah Reader

Rabbi Simon said: The Holy One blessed be He found three [precious] finds: Abraham, as it is written: “You found his heart faithful before You” (Nehemiah 9:8); David, as it is written: “I found David, My servant” (Psalms 89:21); Israel, as it is written: “Like grapes in the wilderness I found Israel” (Hosea 9:10).6In each case, God rejoiced, as when one finds a treasure. The students raised an objection to Rabbi Simon: But is it not written [also]: “But Noah found favor”?

He said to them: He [Noah] found [favor], the Holy One blessed be He did not find [him].7God did not rejoice over “finding” Noah as with the others. It is Noah who found something precious – favor before God. But is it not written: “[Israel] found favor in the wilderness”? (Jeremiah 31:2).8And here it cannot be said that God did not "find” Israel, as Israel is among the three “finds.” It is due to the merit of the generation of the Wilderness.9Do not render it as “in the wilderness,” but “in the merit of the [generation of the] wilderness.”

The people of Jeremiah’s time were not worthy, and were not considered “finds” by God; it is they who found favor before Him in the merit of their righteous ancestors. (“You found his heart faithful before You.”)10These words are not relevant here, and should be deleted (Yefe Toar).

Rabbi Huna, Rabbi Pinḥas, Rabbi Ḥanin, and Rabbi Hoshaya do not disagree.11With the previous explanations. Rabbi Yoḥanan, Rabbi Shimon ben Lakish, and the Rabbis do disagree. Rabbi Yoḥanan said: This is analogous to one who was walking on the road and he met someone and attached himself to him. To what extent?

To the extent that he entered into a friendly relationship with him.12So too, God befriended Noah, as it were. So, “favor” is stated here, and it is stated elsewhere: “Joseph found favor in his eyes” (Genesis 39:4).13Joseph found favor in the eyes of Potiphar, in the sense that Potiphar befriended him. Rabbi Shimon ben Lakish said: This is analogous to one who was walking on the road and he met someone and attached himself to him.

To what extent? To the extent that he put him in charge. So, “favor” is stated here, and it is stated elsewhere: “Esther found favor in the eyes [of all who saw her]” (Esther 2:15).14And this favor resulted in her becoming queen, a position of authority. So too, Noah was given mastery over all living things (Genesis 9:2).

The Rabbis say: This is analogous to one who was walking on the road and he met someone and attached himself to him. To what extent? To the extent that he gave him his daughter [in marriage]. So, “favor” is stated here, and it is stated elsewhere: “I will pour a spirit of grace and supplication upon the house of David and upon the inhabitants of Jerusalem” (Zechariah 12:10).15The verse is referring to a spirit of divine wisdom, which is often personified as one’s “daughter” (Maharzu).

Noah, too, was granted this wisdom, as the Midrash goes on to explain. To what extent? To the extent that he had the knowledge to ascertain which animal is fed in the second hour of the day and which is fed at the third hour of the night.

Rabbi Simon said: We find that the Holy One blessed be He performs kindness for the descendants due to the merit of their progenitor.16This is a common theme throughout the Bible. From where is it derived that the Holy One blessed be He performs [kindness] with the progenitor due to the merit of his descendants? “But Noah found favor in the eyes of the Lord” – by what merit? It is due to the merit of his descendants.17As the next verse states, "These are the offspring of Noah.” It was in the merit of his future generations that Noah was saved.

“These are the offspring of Noah; Noah was a righteous man, faultless in his generations; Noah walked with God” (Genesis 6:9). “These are the offspring of Noah; Noah was a righteous man, faultless,” that is what is written: “When a storm passes through, the wicked are no more, but a righteous man is the foundation of the world” (Proverbs 10:25). “When a storm passes through, the wicked are no more” – this is the generation of the Flood; “but the righteous man is the foundation of the world” – this is Noah.

“The wicked are overturned and they are no more, but the house of the righteous will stand” (Proverbs 12:7). “The wicked are overturned and they are no more” – this is the generation of the Flood; “but the house of the righteous will stand” – this is Noah. That is what is written: “These are the offspring of Noah.” Another matter: “These are the offspring of Noah.”

It is written: “The house of the wicked will be destroyed, but the tent of the upright will flourish” (Proverbs 14:11). “The house of the wicked will be destroyed” – this is the generation of the Flood; “but the tent of the upright will flourish” – this is Noah.

Another matter: “These are the offspring of Noah.” It is written: “He will be light upon the surface of the water; their portion in the land is cursed; no one turns aside from the vineyards” (Job 24:18). “He will be light upon the surface of the water” – [this refers to Noah, who was saved from] the decree that was decreed upon them that they be eliminated by water; “their portion in the land is cursed” – that is to say, [the curse of] ‘He who exacted retribution from the generation of the Flood.’1When someone reneges on a purchase after money was paid for the object, he is cursed by the court: “He who exacted retribution from the generation of the Flood, He will exact retribution from one does not stand by his word” (Bava Metzia 44a).

And why [are they cursed] to that extent? “No one turns aside from the vineyards” – meaning that their intent in life was solely [monetary,] to plant vineyards. But Noah, his intent in life was only to be fruitful and multiply in the world and produce children, as it is stated: “These are the offspring of Noah.”

“These are.” Rabbi Abahu said: Everywhere that “these are” is stated, it implies: to the exclusion of what preceded it. Here, where “these are” is stated, it implies: to the exclusion of what preceded it2The preceding verses, which described the people of that generation and their degenerate ways. – the generation of the Flood.

“These are the offspring of Noah; Noah” – Rabbi Abba bar Kahana said: Anyone whose name is written twice in succession has a [double] share – in this world and in the World to Come. They raised an objection to him: But is it not written: “Teraḥ Teraḥ”? (Genesis 11:27). If so, he has a share in this world and in the World to Come! He said to them: This, too, is not a contradiction, as Rabbi Yudan said in the name of Rabbi Abba bar Kahana: [When God told Abraham,] “You shall go to your fathers in peace” (Genesis 15:15), he was giving him the good tidings that his father had a share in the World to Come. [And when He told him,] “You will be buried at a good old age” (Genesis 15:15) – he was giving him the good tidings that Ishmael would repent [in his lifetime].

“These are the offspring of Noah; Noah” – this is bewildering. Should it not have said: “These are the offspring of Noah: Shem”? It is, rather, [alluding to the idea that Noah brought] a relief [neyaḥa]3“Noah, Noah” is interpreted as “neyaḥa, neyaḥa” – double relief. for himself, a relief for the whole world; a relief for the ancestors,4For until his time the remains of the dead ancestors would constantly be disturbed in their graves (see Bereshit Rabba 25:2). a relief for their descendants; a relief for the heavenly, a relief for the earthly;5For he saved the entire universe from destruction. a relief [for himself] in this world, a relief in the World to Come.

“These are the offspring of Noah” – that is what is written: “The fruit of the righteous is a tree of life” (Proverbs 11:30). What are the fruits of the righteous? They are mitzvot and good deeds.6And this is why it states, “These are the offspring of Noah; Noah was a righteous man.” “And he who gathers souls is wise” (Proverbs 11:30) – as, [in his wisdom,] he fed and sustained7The animals that he had gathered. all twelve months in the ark. [Yet] after all this praise, “behold, retribution is made to the righteous on the earth” (Proverbs 11:31) – when he came to exit [the ark], retribution was exacted from him.

This is an astonishing statement! It is as Rav Huna said in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: As Noah was emerging from the ark, a lion bit him and maimed him. He was thus rendered unfit to sacrifice, and his son Shem sacrificed in his stead. [The verse continues with] an a fortiori conclusion: “all the more so, the wicked and the sinner” (Proverbs 11:31) – this is the generation of the Flood.

“[Noah was a righteous] man [ish]” – everywhere that ish is stated, it is a righteous man who rebukes. As all one hundred and twenty years,8Before the Flood, when God first decreed that He was going to destroy the world (see Genesis 6:3). Noah would plant cedars and chop them down [for timber]. They said to him: ‘Why are you doing this?’

He said to them: ‘So said the Master of the world, that He is bringing a flood upon the world.’ They said to him: ‘If He brings a flood, it will come only upon the house of that man!’9Noah. When Methuselah died10At the conclusion of the 120 years. they said to him: ‘Indeed, it [tragedy] came only upon the house of that man.’11Methuselah was Noah’s grandfather, therefore his death was a tragedy for Noah.

That is what is written: “A flame [lapid] of contempt for those of complacent thoughts [ashtut], destined to cause slippings of the foot” (Job 12:5). Rabbi Abba bar Kahana said: [God declared:] I had a single herald who arose for me in the generation of the Flood – this is Noah;12Noah was a herald in that he announced to his generation the impending Flood, as above. there,13In some unspecified location. when they [mean to] say: ‘He has an announcement,’ [they say] he has a lapid.14And this is the basis of Rabbi Abba’s interpretation of lapid as “herald.”

Of contempt – as they would disparage him, calling him ‘contemptible old man.’ “For those of complacent thoughts [ashtut]” – as they were as hard15In their obstinacy. as blocks of metal [ashatot]. “Destined to cause slippings of the foot” – as they were destined for two disasters16Hence the plural, “slippings.” – a disaster from above and a disaster from below.17“And the windows of the heavens were opened and all the wellsprings of the great depth were breached” (Genesis 7:11).

“Faultless [tamim] in his generations” – bar Ḥatya said: Everyone in whose regard tamim is stated, he completed his years to a multiple of seven.18Tamim also means “complete,” and numbers that are multiples of seven are considered “complete.” Noah lived for three hundred and fifty years after the Flood. Abraham (also called tamim, in Genesis 17:1) lived for seventy-seven years after that reference.

“Was [haya]” – Rabbi Yoḥanan said: Anyone in whose regard haya is stated, he was righteous from beginning to end. They raised an objection against him: But is it not written: “Abraham was (haya) one, and he inherited the land” (Ezekiel 33:24); was he the same from beginning to end?19Was he not an idolater in his youth? He said to them: This, too, is not a contradiction, as Rabbi Levi said in the name of Reish Lakish: At the age of three years, Abraham recognized his Creator.20So he was indeed righteous from beginning (early childhood) to end.

Rabbi Ḥanina and Rabbi Yoḥanan, both of them say: At the age of forty-eight years, Abraham recognized his Creator. How, then, do I explain “haya”? It means that he was destined to guide the entire world to repent.21Rabbi Yoḥanan disagrees with the interpretation of haya given above, and explains that it indicates that a person had a particular destiny from birth. [Similarly,] “Behold, man [Adam] has become [haya]” (Genesis 3:22) – he was destined for death.

“The serpent was [haya]” (Genesis 3:1) – he was destined for calamity. “Cain was [haya]” (Genesis 4:2) – he was destined for exile. “Job was [haya]” (Job 1:1) – he was destined for suffering. “Noah was [haya]” – he was destined for a miracle.

“Moses was [haya]” (Exodus 3:1) – he was destined to be a redeemer. “Mordekhai was [haya]” (Esther 2:5) – he was destined for redemption. Rabbi Levi and the other Rabbis [discussed this]. Rabbi Levi said: Everyone in whose regard haya is stated saw [the emergence of] a new world.

Rabbi Shmuel said: They are five: Noah – yesterday [during the Flood], “stones were worn away by water” (Job 14:19), as Rabbi Levi said in the name of Rabbi Yoḥanan: Even the lower millstone was obliterated in the water. Then you read: “The sons of Noah who emerged from the ark”? (Genesis 9:18). This [change] is bewildering! However, it indicates that he saw [the emergence of] a new world.

Joseph – “they tortured his legs with chains” (Psalms 105:18), but now, “Joseph was the ruler”! (Genesis 42:6). However, it indicates that he saw a new world. Moses – yesterday, he was fleeing from Pharaoh, and now he was drowning him in the sea! However, it indicates that he saw a new world.

Job – yesterday, “He spills my bile onto the ground” (Job 16:13), and now, “the Lord added to Job double of all that he had before”! (Job 42:10). However, it indicates that he saw a new world. Mordekhai – yesterday he was destined for hanging, and now he is hanging his hangers! However, it indicates that he saw a new world.

The other Rabbis say: Everyone in whose regard haya is stated, he fed others and sustained them. Noah fed and sustained [the animals] all twelve months, as it is stated: “And you, take for you [from all food that is eaten…and it shall be for you and for them for food]” (Genesis 6:21). Joseph – “Joseph provided for his father and his brothers” (Genesis 47:12). Moses fed and sustained Israel for forty years in the wilderness.

Job – “I ate my bread alone, and an orphan did not partake of it?” (Job 31:17). This was meant as a rhetorical question. Mordekhai fed and sustained others. Rabbi Yudan said: One time he went around to all the wet nurses, but did not immediately find a wet nurse for Esther, and he nursed her himself.

Rabbi Berekhya and Rabbi Abahu said in the name of Rabbi Eliezer: Milk came into him [his breasts] and he nursed her. When Rabbi Abahu expounded this in public, the audience laughed as he spoke [of a man producing milk]. He said to them: But is it not [stated in] a mishna: Rabbi Shimon ben Elazar says: The milk of a male is not subject to ritual impurity.22Mishna Makhshirin 6:7.

“In his generations” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: [Only] in his generations he was considered righteous, but had he been in Moses’ generation or in Samuel’s generation, he would not have been considered righteous. In a marketplace of completely blind people, they call those who are blind in one eye, ‘the one of abundant light.’ This is analogous to one who had a wine cellar.

He opened one barrel and found that it was [spoiled and turned to] vinegar. A second was the same; a third, he found it turning sour. They said to him, ‘[Do not drink it;] it is turning sour.’ He said to them, ‘Is there any better than it?’

They said to him, ‘No.’ So too, in his generation he was considered righteous, but had he been in Moses’ generation or in Samuel’s generation, he would not have been considered righteous. Rabbi Neḥemya said: If in his generation he was righteous; had he been in Moses’s generation or in Samuel’s generation all the more so. This is analogous to a bowl of balsam oil that was sealed with a tight-fitting lid.

It was situated in a graveyard and its fragrance wafted through the air. Had it been outside the graveyard, how much more so! This is analogous to a virgin who was in a marketplace full of immoral women and she did not get a bad reputation; had she been in a marketplace of upright women, all the more so! So too, had he been in Moses’ generation or in Samuel’s generation all the more so.

“Noah walked with God.” Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: This is analogous to a prince who had two sons, one older and one younger. He said to the younger, ‘Walk with me,’ and he said to the elder, ‘Come and walk before me.’ So too, of Abraham, whose strength was great, [God said,] “Walk before Me and be faultless” (Genesis 17:1).

But Noah, whose strength was lesser, “Noah walked with God.” Rabbi Neḥemya said: This is analogous to a friend of the king who was sinking in thick mud. The king looked and saw him. He said to him: ‘Rather than sink in the mud, walk along with me.’

That is what is written: “Noah walked with God.” To what is Abraham comparable? To a friend of the king who saw23Through the window. the king walking in dark alleys. His friend peered and began illuminating for him through the window.

The king peered and saw him. He said to him: ‘Rather than illuminating for me through the window, come and illuminate before me.’ So too, the Holy One blessed be He said to Abraham: ‘Rather than illuminating for Me from Mesopotamia and its environs, come and illuminate before Me in the Land of Israel!’ That is what is written: “He blessed Joseph, and said: The God before whom my fathers, [Abraham and Isaac], walked…” (Genesis 48:15).

Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: It is analogous to a shepherd who is standing and looking at his flock. Reish Lakish said: It is analogous to a prince who is walking with the elders going before him. According to the opinion of Rabbi Yoḥanan, we are in need of His glory. According to the opinion of Rabbi Shimon ben Lakish, He is in need of our glory.24So that we will publicize His name throughout the world.

“God said to Noah: The end of all flesh has come before Me, as the earth is filled with injustice because of them and, behold, I am destroying them with the earth” (Genesis 6:13). “God said to Noah: The end of all flesh [has come before Me, as the earth is filled with injustice…]” – “Injustice rises up into a rod of wickedness” (Ezekiel 7:11). Does injustice indeed rise up?1“Rise up” implies success and triumph.

But in fact, evil never triumphs in the end. That is a rhetorical question. God forbid; it does not rise up. But if it does rise up, it will be to act as a rod of wickedness, to bring culpability against the wicked.2Injustice does not “rise up” in the sense of success, but in the sense of serving as a tool of punishment.

That is what is meant by “into a rod of wickedness.” “Not among them3None will be spared from among them. and not among their multitudes [mehamonam] and not among anything of theirs [mehemehem]” (Ezekiel 7:11) – not from them, nor from their wealth [mamonam], nor from their offspring [timhatehon]. “And there is no mourning [noa] among them” (Ezekiel 7:11) – no person experienced any satisfaction [naḥat]4Noa, ending in heh, is interpreted as if it were written noaḥ, ending in ḥet, meaning relief or satisfaction. from them, and neither did the Holy One blessed be He experience any satisfaction [naḥat] from them.

“And there is no noa among them” – this is as Rabbi Abba bar Kahana said: “As I regret that I made them. And Noah…” (Genesis 6:7–8)5This is interpreted to mean that God included Noah among those who deserved punishment. The Midrash is expounding noa as if it were a reference to Noah. –even Noah, who remained from among them,6“Noa among them” means: Noah, who was the only survivor among them. it is not that he was worthy, but rather that he found favor [before God, as it is written:] “But Noah found favor in the eyes of the Lord” (Genesis 6:8). And because they were steeped in licentiousness, they were obliterated from the world.

“God said to Noah: The end of all flesh has come before Me” – “They would make oil between their rows; they have trodden winepresses and are thirsty” (Job 24:11).7This passage in Job is often interpreted as referring to the generation of the Flood. “They would make oil between their rows” – they would make small oil presses. “They have trodden winepresses and are thirsty” – even though they trod winepresses, they were thirsty. Why have they “trodden winepresses and are thirsty”?8If they pressed the grape harvest into wine, why would they be thirsty? It is because there was a curse on whatever the wicked produced. And because they were steeped in licentiousness and robbery, they were obliterated from the world.

“God said” – “They hated the admonisher at the gate, and they despised the speaker of uprightness” (Amos 5:10). He [Noah] would say to them: ‘Worthless people, do you forsake the one whose voice “shatters cedars” (Psalms 29:5), and bow down to a shriveled tree?’ And because they were steeped in robbery, they were obliterated from the world, as it is stated: “God said to Noah: The end of all flesh has come…”

Another interpretation, “the end of all flesh” – it is written: “They cause people to cry out from their great oppression; they shout out from the strong arm of the multitudes” (Job 35:9). “They cause people to cry out from their great oppression” – this refers to the oppressed ones; “they shout out from the strong arm of the multitudes” – this refers to the oppressors. These surpassed those and those surpassed these. These surpassed those – in terms of their monetary wickedness; and those surpassed these – in terms of wickedness of speech,9They spoke words of blasphemy because of their plight. until sentence was passed against them.10Oppressor and oppressed alike. And because they were steeped in robbery, they were obliterated from the world.

“The end [ketz] of all flesh has come [ba] before Me” – their time has come, to be cut off [lehikatzetz]; their time has come to become desolate [bata]; their indictment “has come before Me.” Why to such an extent? It is “as the earth is filled with injustice because of them.” What is injustice and what is stealing?11Injustice [ḥamas] refers to monetary wrongdoing, so what is the difference between that and stealing?

Rabbi Ḥanina said: Injustice involves less than a peruta12A peruta is a small coin of trifling value. Anything worth less than a peruta is considered of negligible value, and there is no legal recourse to retrieve it, as the Midrash goes on to explain. and robbery involves a peruta. This is what the members of the generation of the Flood would do: One of them would take out a basket filled with lupin beans [to the marketplace].

One person would come and take less than a peruta worth [of beans] and another one would come and take less than a peruta worth; less than the amount for which one would be able to collect compensation in court. The Holy One blessed be He said to them: ‘You acted improperly; I, too, will act improperly with you.’ 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 [mibli mesim], forever they will perish” (Job 4:20). Mesim is nothing other than a judge,13So mibli mesim means without a judge. They made sure their crimes could never be brought before a judge. as it says: “These are the monetary ordinances that you shall place [tasim] before them” (Exodus 21:1).

Another interpretation, “as the earth is filled with injustice [ḥamas].” Rabbi Levi said: Ḥamas refers to idolatry; ḥamas refers to sexual immorality; ḥamas refers to bloodshed. Ḥamas refers to idolatry, as it is stated: “As they filled the earth with ḥamas” (Ezekiel 8:17).14The context there is a condemnation of idolatry. Ḥamas refers to sexual immorality, as it is stated: “The ḥamas done to me and my flesh is upon Babylon” (Jeremiah 51:35). Ḥamas refers to bloodshed, as it is stated: “[Egypt shall be a desolation and Edom a desolate waste] due to the ḥamas against the children of Judah, that they shed innocent blood” (Joel 4:19). Ḥamas [is also to be understood] in its usual sense, [injustice].

“Behold, I am destroying them with the earth” – Rabbi Huna and Rabbi Yirmeya in the name of Rav Kahana bar Malkiya: Even the three handbreadths [of soil] in which the plow operates were obliterated. This is analogous to a prince who had a tutor. Anytime he would misbehave, his tutor would be punished. Or to a prince who had a nursemaid. Anytime he would misbehave, his nursemaid would be punished. So, the Holy One blessed be He said: “Behold, I am destroying them with the earth” – I will destroy them and destroy the earth with them.15The earth was made to serve man; therefore it was punished due to the misdeeds of man.

“Craft for you an ark of cypress wood; you shall craft the ark with compartments, and you shall coat it within and without with pitch” (Genesis 6:14). “Craft for you an ark of cypress wood” – Rabbi Isi said: In four places, this expression, “craft,” is stated; in three it [the material] is specified, and in one it is not specified. “Craft for you an ark of [cypress [gofer] wood]…” – Rabbi Natan said: An ark of the wood of kardinon.16Rabbi Natan translates the Hebrew gofer into a more commonly known word, kardinon.

“Craft for you flint knives” (Joshua 5:2) – it was specified, knives of flint. “Craft for you silver trumpets” (Numbers 10:2), it was specified. “Craft for you a serpent” (Numbers 21:8) – it [its material] was not specified. Rabbi Yudan said in the name of Rabbi Aivu: “Let the wise man hear and gain a lesson” (Proverbs 1:5) – this is Moses, as the Holy One blessed be He said to him: “Craft for you a serpent” (Numbers 21:8), but did not specify [the material].

He said: ‘If I craft it of gold, this word is not related to that word; if of silver, this word is not related to that word.17Serpent [naḥash] does not correspond to gold [zahav] or silver [kesef]. But rather, I will craft it of bronze [neḥoshet], as the words are related,’ as it is stated: “Moses crafted a bronze serpent [neḥash] (Numbers 21:9). From here we learn the Torah was given in the sacred tongue [Hebrew].18The similarity between the words for “serpent” and “bronze” occurs only in Hebrew.

Rabbi Pinḥas and Rabbi Ḥizkiya in the name of Rabbi Simon: Just as the Torah was given in the sacred tongue, so, the world was created in the sacred tongue. Have you ever heard anyone saying: Gyne,19“Woman” in Greek. gynea;20This would be the masculine form of gyne, but it is not the Greek word for “man,” which is anthropos. anthropos,21Man in Greek. anthropa;22This would be the feminine form of anthropos, but it is not the Greek word for “woman,” which is gyne. gavra,23Man in Aramaic. gavreta?24This would be the feminine form of gavra, but it is not the Aramaic word for “woman,” which is itta.

There are completely different, unrelated words for man and woman in Greek and Aramaic. But ish and isha [makes sense]. Why, because one form corresponds to the other.25Hebrew is the only language in which it makes sense to say, “This one shall be called Woman [isha], because this was taken from Man [ish]” (Genesis 2:23), as isha is the feminine form of ish.

“You shall craft the ark with compartments [kinim]” – rooms and dwelling quarters. Rabbi Yitzḥak said: Just as a nest of birds [ken]26The term ken refers to a pair of birds, in this case the two birds used in the purification of the leper (see Leviticus 14:22). purifies the leper, so, too, your ark purifies you.27All the toil that you invest in its construction will purify you of any sins you may have.

“You shall coat it within and without with pitch” – here it says: “You shall coat it [within and without with pitch]…” and elsewhere it says: “She coated it with clay and with pitch” (Exodus 2:3).28Regarding the basket Moses’ mother prepared for him when she placed him in the river. It is because in that case the water current was weak,29So it didn’t require a double layer of pitch. so “she coated it with clay and with pitch” – with clay to block the odor,30The inside layer, of clay, was to block the foul odor of the pitch, of the outer layer. and with pitch to block [penetration of] water.

“And this is how you shall craft it: Three hundred cubits is the length of the ark, fifty cubits its breadth, and thirty cubits its height” (Genesis 6:15). “And this is how you shall craft it” – Rabbi Yudan said: “This” [is not written, instead we read:] “And this”31The “and” is there to allude to another, additional incident. – someone else is destined to measure in accordance with your cubit.32There are various measurements that are called cubit.

That is what is written [regarding Solomon’s Temple]: “Its length, according to the original measurement,33This is seen as a reference to Noah’s cubits. was sixty cubits, and the breadth was twenty cubits” (II Chronicles 3:3). Why does one call it a cubit of tavikin?34This was a name used for the official royal cubit. Rabbi Huna said: It is because it is based on a comparison [matbiot].35Its length was determined from the ancient cubit used by Noah.

The Rabbis say: It is named after Noah’s ark [teiva]. “Three hundred cubits is the length of the ark, fifty cubits its breadth, and thirty cubits its height” – bar Ḥatya said: “I speak about Your edicts” (Psalms 119:15), “I delight in Your statutes” (Psalms 119:16) – the Torah gives you instruction about practical matters. If a person wants to build a ship capable of standing sturdily in port, he should make its width one-sixth of its length and its height one-tenth of its length.

“You shall make a bright item for the ark, and to a cubit you shall complete it at the top, and the entrance of the ark you shall place at its side; with lower, second-level, and third stories you shall craft it” (Genesis 6:15). “You shall make a bright item [tzohar] for the ark” – Rabbi Ḥunya, Rabbi Pinḥas, Rabbi Ḥanin, and Rabbi Hoshaya did not disagree about this. Rabbi Abba bar Kahana and Rabbi Levi did disagree.

Rabbi Abba bar Kahana said: It was a window. Rabbi Levi said: It was a [luminous] precious stone. Rabbi Pinḥas said in the name of Rabbi Levi: All twelve months that Noah was in the ark, he needed neither the light of the sun during the day nor the light of the moon at night; rather, he had a precious stone that he had suspended. When it was dim he knew that it was day, and when it shined brightly he knew that it was night.

Rabbi Huna said: We were once fleeing from enemy troops in a cave in Tiberias, and we had lamps with us. When they were dim, we knew that it was day, and when they shined brightly, we knew that it was night. “And to a cubit you shall complete it at the top” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: There were three hundred and sixty compartments in it [the ark], each one ten cubits by ten cubits,36They were arranged in rows of thirty compartments.

Since each compartment was a square of ten by ten cubits, the length of each row was three hundred cubits (the entire length of the ark), and its width was ten. There were four such rows, side by side, taking up a width of forty cubits. The remaining ten cubits of the ark’s width was taken up by aisles alongside the rows, as the Midrash goes on to describe. Altogether there were one hundred and twenty compartments in these four rows.

The same arrangement was followed for each of the three levels of the ark, for a total of three hundred and sixty. and two four-cubit aisles with chambers on one side and the other side, and again chambers on one side and the other side, and two cubits [for two additional aisles] on either side. Rabbi Neḥemya said: There were nine hundred compartments in it, each compartment being six cubits by six cubits,37According to Rabbi Neḥemya, each row consisted of fifty compartments, running along the entire length of the ark.

There were therefore six rows, taking up a total width of thirty-six cubits, with the remaining fourteen cubits of the ark’s width accounted for by aisles. Six rows of fifty compartments adds up to three hundred compartments, for each of the three levels. and three aisles, each four cubits, with chambers on one side and on the other side, and two cubits [for two additional aisles] on each of the sides.

According to the opinion of Rabbi Yehuda it is difficult38The phrase “and to a cubit you shall complete it at the top” implies that the roof was slanted, narrowing at the top, until it reached a width of one cubit. and according to the opinion of Rabbi Neḥemya it is difficult.39According to both opinions, there were equal numbers of compartments on each of the three levels. But if the roof of the ark narrowed towards the top, there would have to be fewer compartments on the top level.

Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: Like the cubit below, so was the cubit above – “and by the cubit you shall complete it at the top.”40The verse does not mean that the roof was slanted until it became just a cubit wide; rather, it means that the same cubit used for measuring the bottom of the ark should be used at its top. Rabbi Neḥemya said: It was [built] like a kind of vault41The roof’s incline was not angular, but arched, beginning near the top of the ark, so it did not diminish from the floor space on the top level. continuously inclining as it ascended, until it reached its single cubit, as it is stated: “and to a cubit…” “And the entrance of the ark you shall place at its side” – Rabbi Yitzḥak said: The Torah gives you instruction about practical matters: If a person builds a large room that is ten by ten cubits [or more], one should place its doorway entrance off to the side.42Not in the middle of the wall, so as not to diminish from the usable area of the room.

“Lower, second-level, and third stories you shall craft it” – the lower ones [compartments] were for refuse, the second-level ones were for him, his sons and the pure animals, and the upper ones were for the impure animals. Some exchange this: The lower ones were for the impure animals, the second-level ones for him, his sons and the pure animals, and the upper ones for the refuse. How would he do this?43Dispose of the refuse into the uppermost level.

There was a partitioned opening and he would sweep it to the side.44So it should not fall down to the level below. “You shall craft it [taaseha]” – it [the ark], too, assisted [in building] itself.45Taaseha is expounded as though it was written as te’aseh, it shall become made. The construction of the ark was too much for any person to accomplish, so there was a miraculous element in its building, as if the ark itself assisted in its own construction.

“And behold, I am bringing the flood, water upon the earth, to destroy all flesh in which there is the breath of life, from under the heavens; everything that is on the earth will perish” (Genesis 6:17). “And behold, I am” – I am concurring with the words of the angels, who were saying: “What is man that You remember him?” (Psalms 8:5).46See Bereshit Rabba 8:6. The Midrash is expounding on the superfluous “and” in “and behold, I,” which suggests that God was in agreement with someone else regarding man’s destruction.

“The flood, water” – it was water at first, but after it continued to fall, it became a flood. “To destroy all flesh… everything that is on the earth will perish [yigva]” – will waste away.47Vayigva can also mean to expire peacefully. That is not its meaning here. “But I will keep My covenant with you; and you shall enter the ark: You, and your sons, and your wife, and your sons' wives with you” (Genesis 6:18).

“But I will keep My covenant with you” – you require a covenant [from Me] so that the produce that you gather [into the ark] will not rot, will not become moldy and will not go bad. You require a covenant because of the mighty ones.48See Genesis 6:4: “There were giants on the earth in those days…those were the mighty men of old.” [They were so mighty that] one of them could place his foot on the [opening to the] depths and stop it up, or place his hand on the window [to the heavens] and block it up.

But if one would attempt to enter the ark, his legs would teeter. That is what is written: “The giants will tremble under the water and its dwellers” (Job 26:5). If an [unauthorized] lion would attempt to enter the ark, its teeth would become dulled.49And it would retreat. That is what is written: “The roar of the lion and the voice of the great cat, and the teeth of the lion cubs are broken” (Job 4:10).

Rabbi Ḥiyya bar Abba said: You were a carpenter,50You succeeded in building the ark. but if it not for My covenant that was with you, you would be unable to enter the ark.51Because of the violent weather conditions, and because of men who threatened to kill him (see Bereshit Rabba 32:8). That is what is written: “But I will keep My covenant with you” – when? When you enter the ark.52This is the implication of the verse: “But I will keep My covenant with you; and you shall enter the ark.”

“You, and your sons” – Rabbi Yehuda bar Simon and Rabbi Ḥanin said in the name of Rav Shmuel bar Rabbi Yitzḥak: When Noah entered the ark, it was prohibited to him to engage in procreation. That is what is written: “You shall come to the ark: You, and your sons” by yourself, “and your wife, and your sons' wives,” by themselves. When he emerged, He permitted it for him. That is what is written: “Go out of the ark: You and your wife, and your sons and your sons’ wives” (Genesis 8:16).

Rabbi Avun said: It is written: “They are in want and in famine, they are solitary [galmuda]” (Job 30:3) – if you see want come to the world, and famine come to the world, they are solitary [galmuda] – look upon your wife as though she is galmuda, as in the coastal cities, they call a menstruating woman galmuda.53Do not engage in marital relations as long as a catastrophic situation is taking place.

Rabbi Huna said: It is written: “Two sons were born to Joseph before the advent of the year of the famine” (Genesis 41:50).54Showing that during times of catastrophe, marital relations should be avoided.

“And of every living being, of all flesh, two of each you shall bring to the ark, to keep alive with you; they shall be male and female” (Genesis 6:19). “And of every living being, of all flesh, two…” – Rabbi Hoshaya said: Even [malevolent] disembodied spirits entered the ark with Noah, as it is stated: “…of every living being” – of those for whom souls were created, but bodies were not created for them.

Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: The re’em55A creature of incredible size. did not enter [the ark] with him,56Because it was too large. but its young did enter. Rabbi Neḥemya said: Neither it nor its offspring [could enter], but Noah tied it to the ark and it would dig furrows [in the ground]57As the ark travelled. like the one from Tiberias to Susita.58This is a reference to the Sea of Galilee.

That is what is written: “Can you bind the re’em with his rope to a furrow? Will he loosen the soil of valleys after you?” (Job 39:10). In the days of Rabbi Ḥiyya bar Abba, one of its [a re’em’s] young ascended to the Land of Israel and it did not leave a single tree that it did not uproot. They declared a fast and Rabbi Ḥiyya prayed, whereupon its mother bellowed from the wilderness, and it went back down following her voice.

“They shall be male and female” – if you see a male pursuing a female59In courtship. accept it; a female pursuing a male, do not accept it.60The fact that male is mentioned here before female teaches that it is proper that the male, not the female, should play the dominant role in courtship.

“And you, take for you from all food that is eaten, and gather it to you, and it shall be for you and for them for food” (Genesis 6:21). “And you, take for you…” Rabbi Abba bar Kahana said: He took in cakes of pressed figs with him.61Such fig cakes are nourishing for both man and animal. It is taught in the name of Rabbi Neḥemya: Most of what he took in was cakes of pressed figs. Rabbi Levi62The Hebrew text has “Rabbi Abba bar Kahana.”

The translation follows the emendation put forward by Rashash and others. said: He took in with him branches for [feeding the] elephants, wild onions for the gazelles, glass for the ostriches.63Rabbi Levi maintains that Noah did not take in fig cakes as the main food for all, but rather, human food for the humans, and animal food for the animals. Rabbi Abba bar Kahana said: He took in with him vine branches for planting vines [after the Flood], fig branches for planting fig trees, olive branches for planting olive trees.

According to the opinion of Rabbi Abba bar Kahana: “It shall be for you and for them [for food]” – an item that is [food] for both you and them.64That is why he said that Noah took cakes of pressed figs. According to the opinion of Rabbi Levi: “It shall be for you and for them” – you are primary and they are secondary to you.65“You and them” does not mean that the same food should be eaten by both you and them; rather, it means that your food takes precedence over theirs. “[Take for you from all food that is eaten] and gather it to you” – a person should not store up what he does not need.66The Torah here is teaching a practical lesson for everyday life.

“And Noah did; according to everything that God commanded him, so he did” (Genesis 6:22). “And Noah did; according to everything that God commanded him, so he did” – this pertains to the construction of the ark.

“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.

“God remembered Noah, and all the beasts, and all the animals that were with him in the ark; God caused a wind to pass over the earth, and the water subsided” (Genesis 8:1). “God remembered Noah, and all the beasts…” – and it is written: “Your righteousness is like mighty mountains [keharerei el]; Your judgments are great depths. Lord, You save man and animal” (Psalms 36:7). Rabbi Yishmael and Rabbi Akiva: Rabbi Yishmael says: The righteous, who accepted the Torah that was given from the mountains of God [meharerei el], You perform righteousness with them [to the greatest extent,] up to the mighty mountains.

But the wicked, who did not accept the Torah that was given from the mountains of God, You are exacting with them [to the greatest extent,] down to great depths. Rabbi Akiva says: With both these and those He is exacting down to great depths. He is exacting with the righteous by collecting His due from them for the few bad deeds that they performed in this world, in order to shower them with tranquility and give them a better reward in the World to Come.

And He showers the wicked with tranquility and gives them reward for the few good deeds that they performed in this world in order to exact [a fuller] retribution from them in the World to Come. Rabbi Levi said: The verse metaphorically compares [the reward of] the righteous to their abode and [the reward of] the wicked to their abode. The [reward of the] righteous to their abode, as it is stated: “In a good grazing land I will herd them, and on the mountains of the height of Israel will be their pasture” (Ezekiel 34:14).

And the [reward of the] wicked to their abode: “So said the Lord God: On the day that he descended to the netherworld I caused mourning [he’evalti]; I covered him in the depths” (Ezekiel 31:15). Rabbi Yehuda bar Rabbi said: Hovalti is written.1With a vav instead of an alef, meaning “I led him [to the netherworld].” (In our text of the Bible it is in fact written with an alef.) One does not craft a cover for a vat out of silver or gold, but rather out of earthenware, which is of the same material [as the vat itself].

So too, the wicked themselves are darkness, Gehenna is darkness, the depths of the earth are darkness. I led [hovalti] the wicked to Gehenna and covered them over with the depths of the earth, darkness covering darkness. Rabbi Yonatan in the name of Rabbi Yoshiya transposes the [words of the] verse: “Your righteousness is upon Your judgments”; “like mighty mountains are upon the great depths.”2See Psalms 36:7.

Just as the mountains weigh down the water of the deep so it should not rise and inundate the world, so do the righteous suppress [God’s strict judgments and] punishments so they should not emerge and incinerate the world. Just as the mountains are endless, so is the reward of the righteous endless.3This is an exposition on the straightforward reading of the verse: “Your righteousness is like mighty mountains.”

We have transposed the order of sentences in our translation, in accordance with the commentators. Just as the mountains are sown and produce fruit, so, the actions of the righteous produce fruit. That is what is written: “Say of the righteous man that it shall be well with him, [for they will eat the fruit of their actions]” (Isaiah 3:10). And just as the depths of the earth are unmeasurable, so is the punishment of the wicked unmeasurable.

That is what is written: “Woe to the wicked one who does evil” (Isaiah 3:11). Just as the depths of the earth are not sown and do not produce fruit, so, the actions of the wicked do not produce fruit, as, were they to produce fruit, they would destroy the world. Rabbi Yehoshua ben Levi once went up to Rome. There he saw pillars covered over with tapestries, so they would not freeze in the cold or split apart in the heat.

But when he would walk in the marketplace, he saw a poor man wrapped in a mat, and some say in half a donkey’s saddlecloth. Regarding those pillars, he recited the verse: “Your righteousness is like mighty mountains” (Psalms 36:7) – to the one to whom You give, You give abundantly. Regarding that poor man, he recited the verse: “Your judgments are great depths” (Psalms 36:7) – to the one whom You hit, You hit powerfully.

Alexander of Macedonia once went to the king of Katzia, beyond the Mountains of Darkness. He [Alexander] sent for him [to come see him]. He came out and he was carrying a golden loaf on a platter of gold. He said to him: Do I need your money?

He said to him: Did you not have what to eat in your land that you came here? He said to him: I came only because I wish to know how you people administer justice. He sat with him. One day, someone came to him with a claim against another person.

He said: This man sold me a ruin and I found a hidden treasure in it. The buyer said: I bought [only] a ruin; I did not buy a hidden treasure, [so it belongs to the seller]. The seller said: I sold the ruin and whatever was in it, [so it belongs to the buyer]. He said to one of them: Do you have a son?

He said to him: Yes. He said to the other: Do you have a daughter? He said to him: Yes. He said to them: Go marry them off to each other, and the money will belong to both of them.

He [the king] saw that he [Alexander] was sitting there in astonishment. He said to him: What, did I not judge well? He said to him: Yes, [you judged well]. He said to him: Had this case come before you, how would you have ruled?

He said to him: I would have killed them both, and the royal treasury would have taken the money from both of them. He said to him: Do you have rainfall [in your land]? He said to him: Yes. He said to him: Do you have sunshine?

He said to him: Yes. He said to him: Do you have flocks of sheep and goats? He said to him: Yes. He said to him; May the spirit of that man [you, Alexander] depart from his body.

It is not for your sake that rain falls on you, and it is not for your sake that the sun shines for you. It is, rather, for the sake of the animals, as it is written: “Lord, You save man and animal” (Psalms 36:7) – the Lord saves man for the sake of the animals. Rabbi Yehuda bar Simon interpreted the verse regarding Noah. The Holy One blessed be He said: The righteousness that I performed with Noah in the ark, I performed specifically through the “mighty mountains” (Psalms 36:7) – “The ark rested during the seventh month…[upon the mountains of Ararat]” (Genesis 8:4).

“Your judgments are great depths” (Psalms 36:7) – the suffering that I imposed on his generation, I imposed on them specifically through the great depths, as it is stated: “[All the wellsprings of the great depth] were breached” (Genesis 7:11). [“Lord, You save man and animal”] (Psalms 36:7) – when I remembered him, it was not him alone that I remembered, but rather, him and everything that was in the ark with him. That is what is written: “God remembered Noah and all the beasts…”

Another interpretation: That is what is written: “There was a small city, with few men in it, and a great king came against it [and surrounded it]” (Ecclesiastes 9:14). “A small city” – that is the world. “With few men in it” – that is the generation of the Flood. “And a great king came against it and surrounded it” – that is the Holy One blessed be He.

“And built great siege works against it” (Ecclesiastes 9:14) – He surrounded it and set ambushes [all around].4He inundated the entire world. “A poor and wise man was found in it” (Ecclesiastes 9:15) – that is Noah. “And he saved the city in his wisdom” (Ecclesiastes 9:15) – “he offered up burnt offerings on the altar” (Genesis 8:20). “But no person remembered that poor man” (Ecclesiastes 9:15) – the Holy One blessed be He said [to those people]: It is you who do not remember him, but I do remember him: “God remembered Noah.”

“The Lord is good to all, and His mercy is upon all His works [maasav]” (Psalms 145:9) – Rabbi Levi said: “The Lord is good to all, [and His mercy is] upon” everything, because they are “His works.”5God is beneficent and good to everyone, because they are all His creations. Rabbi Shmuel said: “The Lord is good to all, and His mercy is upon” everyone, because that is His attribute, that He is merciful.6He interprets maasav to mean: This is His attribute.

Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “The Lord is good to all” and imparts some of His mercy to His creations [maasav].7Mercy is a divine attribute, but God imparts some of this trait to mankind, to practice among themselves. Rabbi Tanḥuma and Rabbi Abba bar Avin in the name of Rabbi Aḥa: Tomorrow a year of drought may come and [you will see that] people have compassion for one another, and the Holy One blessed be He [in turn] becomes filled with mercy upon them [and grants rain].

In the days of Rabbi Tanḥuma, the people of Israel needed to declare a fast [due to a drought]. They came to him and said to him: ‘Rabbi, decree a fast.’ He decreed a fast one day, a second day and a third day,8As prescribed in the Mishna (Taanit 1:5). but rain did not fall. He came in [to the synagogue] and preached to them, saying to them: My children, fill yourselves with mercy for one another, and the Holy One blessed be He will then become filled with mercy for you.

While they were distributing charity to their poor, they saw someone who was giving money to his divorcée. They came to him [Rabbi Tanḥuma] and said to him: Rabbi, why are we sitting by while there is a transgression taking place here among us?9A man and his divorcée are not permitted to engage together in commercial transactions. He said to them: What is it that you saw? They said to him: We saw so-and-so giving money to his divorcée. He sent for them and brought them into the congregation.

He said to him: What is this woman to you? He said to him: She is my divorcée. He said to him: Why were you giving her money? He said to him: Rabbi, I saw that she was in distress, and I became filled with compassion for her.10So I gave her charity. At that moment, Rabbi Tanḥuma lifted his face heavenward and said: Master of the universe, if this man, who has no obligation to support her [his divorcée], saw her in distress and became filled with compassion for her, then regarding You, of whom it is written: “Gracious and merciful” (Psalms 145:8), and us, who are the descendants of Your beloved ones, the sons of Abraham, Isaac, and Jacob – all the more so that You should become filled with compassion for us.

Thereupon rain fell, and the thirst of the world was quenched. Our Rabbi11Rabbi Yehuda HaNasi, often referred to as simply “Rabbi.” was once occupied in Torah study in front of the synagogue of the Babylonians in Tzippori. A certain calf passed by him. It was going off to be slaughtered, and began lowing, as if to say: Save me.

He said to it: ‘What can I do for you? It was for this purpose that you were created.’ Rabbi suffered from toothaches for thirteen years. Rabbi Yosei bar Avin said: All those thirteen years that Rabbi suffered from toothaches, no woman in the land of Israel miscarried, and women in childbirth suffered no pain.12Rabbi Yehuda’s suffering served as an atonement for all of them.

Sometime later, a small creeping animal passed in front of his daughter, and she was going to kill it. He said to her: ‘My daughter, leave it, as it is written: “His mercy is upon all His works”’ (Psalms 145:9).13Rabbi Yehuda felt that his suffering was due to his having been callous towards that calf instead of feeling pity for it. Our Rabbi was exceedingly humble, and he would say: Anything a person might ask me to do [to show him deference] I would do, except for what the sons of Beteira did to my ancestor,14Hillel the Elder (see Pesaḥim 66a). when they stepped down from their prominent positions and promoted him [in their stead].

But if Rav Huna the Exilarch15The supreme leader of Babylonian Jewry. were to come up to here,16From Babylon. I would stand up before him.17Even though my position is more eminent than his. Why? Because he is from [the tribe of] Judah,18And dominion over Israel rightly belongs to Judah (Genesis 49:10).

The exilarch was a descendant of the House of David. and I am from Benjamin; he is from the males of Judah, and I am from the females.19Hillel’s mother was of Davidic ancestry. Rabbi Ḥiyya the Great said to him: ‘Why, he is standing right outside.’ Rabbi’s face became ashen. When he [Ḥiyya] saw that his face had become ashen, he said to him: ‘It is his coffin.’20Rav Huna had died, and his body had been sent for burial in the land of Israel.

He [Rabbi] said to him [Rabbi Ḥiyya]: ‘Someone wants you outside, go out and see who it is.’ He went outside and did not find anyone there. He realized that he had been placed under admonishment [by Rabbi],21For having discomfited him. and admonishment lasts for no fewer than thirty days. Rabbi Yosei bar Rabbi Avin said: All those thirty days during which Rabbi Ḥiyya the Great was under admonishment from our Rabbi, he taught his nephew Rav22The founder of Talmudic scholarship in Babylon. all the principles of the Torah, and those are the Torah principles that comprise Babylonian halakha.

At the conclusion of thirty days, Elijah of blessed memory came to our Rabbi in the guise of Rabbi Ḥiyya the Great, placed his hand on his tooth and it was cured. When Rabbi Ḥiyya the Great came before Our Rabbi, he [Rabbi Ḥiyya] said to him: ‘What did you do to your tooth?’23He noticed that Rabbi was no longer suffering from toothaches. He said to him: ‘From the time that you placed your hand on it, it was cured.’

He said to him: ‘I do not know anything about that.’ When he [Rabbi] heard this,24He realized that Elijah had presented himself as Rabbi Ḥiyya. he began treating him with respect, and when he would gather students, he would position him in the inner circle. Rabbi Yishmael ben Rabbi Yosei said: ‘[Will he be placed] even closer [to you] than I?’ He said to him: ‘God forbid, such a thing shall not be done in Israel.’25An expression from II Samuel 13:12.

Our Rabbi used to relate the praises of Rabbi Ḥiyya the Great before Rabbi Yishmael ben Rabbi Yosei. He said to him: ‘He is a great man, a holy man.’ One time, he saw him in the bathhouse, and he [Rabbi Ḥiyya] did not show him deference. He [Rabbi Yishmael] said to him [Rabbi]: ‘That student of yours whom you praise, I saw him in the bathhouse and he did not show deference to me.’

He said to him [to Rabbi Ḥiyya]: ‘Why did you not show deference to him?’ Rabbi Ḥiyya said to him: ‘I was deep in thought about the aggada of Psalms [and did not notice him].’ When he [Rabbi] heard this, he appointed for him two students who would enter with him to the caldarium, so that he would not tarry there26Since he was given to becoming distracted in his studies. and have his life compromised.

Another interpretation: “The Lord is good to all…” (Psalms 145:9); “God remembered Noah….” – Rabbi Shmuel bar Naḥmani said: Woe unto the wicked, as they transform [God’s] attribute of mercy into the attribute of strict justice. Everywhere that “the Lord” is stated, it refers to the attribute of mercy – “the Lord, the Lord, merciful and gracious God” (Exodus 34:6); yet it is written: “The Lord saw that the wickedness of man was great on the earth” (Genesis 6:5); “the Lord regretted that He had made man” (Genesis 6:6); “the Lord said: I will obliterate…” (Genesis 6:7).27Even God’s attribute of mercy (indicated by the name “the Lord”) became hardened as a result of these evildoers.

Fortunate are the righteous, as they transform the attribute of strict justice into the attribute of mercy. Everywhere that God [Elohim] is stated, it refers to the attribute of justice. “You shall not curse judges [elohim]” (Exodus 22:27); “the please of both of them shall come to the judges [elohim]” (Exodus 22:8); yet it is written: “God [Elohim] heard their groan, and God [Elohim] remembered His covenant…” (Exodus 2:24); “God [Elohim] remembered Rachel…” (Genesis 30:22); “God [Elohim] remembered Noah.”28Even God’s attribute of strict justice (indicated by “Elohim”) is softened on behalf of the righteous.

What [favorable] memory did [God] remember to his credit? It was that he fed and sustained them [the animals] all twelve months in the ark.29That is what is meant by “God remembered Noah, and all the beasts, etc.” “God remembered Noah” – and it is only reasonable that it was [also] due to the merit of the kosher animals that he took with him.30Noah took seven of each kosher animal, rather than two, in order to offer them as sacrifices, and it was this merit that was remembered to his credit.

This is derived from “God remembered Noah…and all the animals that were with him in the ark.” Rabbi Eliezer says: He [Noah] got his name from the offering [he made to God], as it is stated: “The Lord smelled the pleasing [niḥoaḥ] aroma” (Genesis 8:21). Rabbi Yosei bar Ḥanina said: He got his name from the resting of the ark, as it is stated: “The ark rested [vatanaḥ] in the seventh month…” (Genesis 8:4).

Rabbi Yehoshua says: “[Planting and harvest, and cold and heat, and summer and winter, and day and night] shall not cease” (Genesis 8:22) – the implication is that they had ceased [during the Flood]. Rabbi Yoḥanan said: The constellations did not function all twelve months [of the Flood]. Rabbi Yonatan said to him: They functioned, but their effect was not noticeable.

“The wellsprings of the depth and the windows of the heavens were dammed, and the rain from the heavens was terminated” (Genesis 8:2). “The wellsprings of the depth…were dammed” – Rabbi Elazar said: In a bad context [it states]: “On that day all the wellsprings of the great depth were breached” (Genesis 7:11), but in a good context [it states]: “The wellsprings31Omitting the word “all.” of the depth…were dammed” – but not all the wellsprings, to exclude the [hot] spring of Tiberias, Ḥamat Gader, and the Banyas Cave. “The ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat” (Genesis 8:4). “The ark rested in the seventh month, on the seventeenth [day of the month, upon the mountains of Ararat]” – on the Corduene mountains.