Bereshit Rabbah Reader

"And it came to pass at the end of forty days that Noah opened" (Genesis 8:6). This supports what Rabbi Abba bar Kahana said: it was a window. "And he sent forth the raven" (Genesis 8:7). This is what is written: "He sent darkness and made it dark" (Psalms 105:28). "And it went forth to and fro" (Genesis 8:7). Rabbi Yudan in the name of Rabbi Yehuda son of Rabbi Simon said: it began to answer him back with arguments. It said to him: Of all the cattle, beasts, and birds that are here, you send out none but me. He said to it: What need does the world have of you? You are fit neither for food nor for an offering. Rabbi Berekhiah in the name of Rabbi Abba bar Kahana said: The Holy One, blessed be He, said to him: Receive it back, for the world will one day have need of it. He said to Him: When? He said to him: Until the waters dry up from upon the earth, a certain righteous man will one day arise and dry up the world, and I will make him have need of it. This is what is written: "And the ravens brought him bread and meat in the morning, and bread and meat in the evening" (1 Kings 17:6). Rabbi Yehuda and Rabbi Nehemiah differed. Rabbi Yehuda says: there is a city within the district of Beth-shean named Aravi. Rabbi Nehemiah said: they were actual ravens, and from where did they bring it to him? From the table of Jehoshaphat. Rabbi Akiva expounded the affair of the generation of the Flood in Ginzak of Media, and they did not weep; but when he mentioned to them the affair of Job, at once they wept, and he read over them this verse: "The womb shall forget him; the worm shall feed sweetly on him; he shall be no more remembered; and wickedness shall be broken like a tree" (Job 24:20). "The womb shall forget him": they caused My mercies to be forgotten from the creatures, and so too the Holy One, blessed be He, caused His mercies to be forgotten from them. "The worm shall feed sweetly on him": for the worm fed sweetly upon them. "He shall be no more remembered, and wickedness shall be broken like a tree": Rabbi Abbahu said: it is not written "shall be uprooted," but rather "shall be broken," like a thing that is broken and brings forth no replacements. And which is this? The generation of the Dispersion.

“It was at the end of forty days, and Noah opened the window of the ark that he made” (Genesis 8:6). “It was at the end of forty days, and Noah opened [the window of the ark]” – this supports what Rabbi Abba bar Kahana said [earlier], that [the ark’s tzohar] was a window.32This is his interpretation of tzohar (Genesis 6:15) in Bereshit Rabba 31:11. “He sent the raven, and it went back and forth, until the drying of the water from upon the earth” (Genesis 8:7).

“He sent the raven” – that is what is written: “He sent darkness and made it dark” (Psalms 105:28).33This is a poetic reference to the raven that Noah sent off. It is dark in color, and brought darkness as its reply, in that it did not perform its task but returned immediately to the ark. “And it went back and forth [vashov]” – Rabbi Yudan in the name of Rabbi Yehuda ben Rabbi Simon: It began presenting arguments [meshivo] to him [Noah].

He said to him, [as it were]:34By returning immediately and thereby refusing to carry out its task, it was as if it was protesting Noah’s choice of messenger. Of all the animals, beasts, and birds that are here, you are sending only me?35Why not send one of the species of which there are seven individuals? There are only two ravens, and by sending me off, you will effectively eradicate my species.

He said to him: What need does the world have for you – [you are fit] neither for food nor for an offering.36Unlike the other animals, which are useful in some way. Noah did not want to allow the raven back into the ark. Rabbi Berekhya said in the name of Rabbi Abba bar Kahana: The Holy One blessed be He said to him [Noah]: Accept it [back into the ark], as the world will have a need for it in the future.

He said to Him: When? He said to him: “Until the drying of the water from upon the earth” – a certain righteous man37Elijah the prophet (see I Kings 17:1). is destined to arise and dry out the world, and I will bring it about that he will have a need for it [the raven]. That is what is written: “The ravens [orevim] would bring him bread and meat in the morning, and bread and meat in the evening” (I Kings 17:6).

Rabbi Yehuda and Rabbi Neḥemya: Rabbi Yehuda says: There is a city in the environs of Beit She’an whose name is Aravi.38People from there were called Orevim, and it was they who brought food to Elijah. Rabbi Neḥemya said: They were actual ravens. From where did they bring it [the food]? From the table of Yehoshafat.

Rabbi Akiva delivered a homily in Ginzak regarding the generation of the Flood, and they did not weep,39Although an entire generation was annihilated. but when he mentioned to them the story of Job, they immediately wept. He applied this verse to them [to the generation of the Flood]: “The womb will forget him; he will be sweet for the maggots; he will no longer be remembered, and injustice will be broken like a tree” (Job 24:20).40This passage in Job is often interpreted as a reference to the generation of the Flood.

“The womb [reḥem] will forget him” – they caused mercy [raḥamim] to be forgotten among mankind;41By acting with cruel injustice towards one another. the Holy One blessed be He, too, caused His mercy to be forgotten from them. “He will be sweet for the maggots” – their flesh will be sweet for the maggots. “He will no longer be remembered, and injustice will be broken like a tree” – Rabbi Abbahu said: It is not written, “will be uprooted,” but rather, “will be broken” – like something that is broken and does not produce a replacement.42When a tree is uprooted it can be replanted elsewhere, but if it is broken it cannot regenerate.

What is it?43Which group of people is the verse referring to here? It is the generation of the Dispersion.44After the Dispersion, mankind never returned to being united with “one language and one speech” (Genesis 11:1).

“He sent the dove from him, to see if the water abated from upon the surface of the ground” (Genesis 8:8). “But the dove did not find rest for its foot, and it returned to him to the ark, as water was upon the surface of the entire earth; and he extended his hand and took it, and brought it to him to the ark” (Genesis 8:9). “He sent the dove…but the dove did not find rest…” – Yehuda bar Naḥman said in the name of Rabbi Shimon: Had it found rest, it would not have returned.

Similarly, “it45The people of Israel. dwells among the nations, finding no rest” (Lamentations 1:3) – had it found rest, it would never have returned [from exile]. Similarly, “and among these nations you will not be calm, and there will be no rest…” (Deuteronomy 28:65) – but had it46The people of Israel. found rest they would never have returned. “He waited yet another seven days and again sent the dove from the ark.

The dove came to him at evening time, and behold, it had a plucked olive leaf in its mouth; and Noah knew that the water had abated from upon the earth” (Genesis 8:10–11). “He waited yet another seven days” – Rabbi Yosei said: There were three sets of seven days.47There was a seven-day period between the sending of the raven and the first sending of the dove, though that is not mentioned in the verses, in addition to the two seven-day periods between the three times the dove was sent.

And again sent the dove from the ark…the dove came to him…plucked [taraf]…in its mouth” – what is taraf? “Killed,”48The plucking of the leaf led to the tree’s death. just as you say: “Joseph had been mauled [tarof toraf]” (Genesis 37:33). He said to it: Had you left it, it would have become a great tree. From where did it [the dove] bring it [the leaf]?49Given that the entire surface of the earth had been destroyed.

It was from the branches in the Land of Israel that it brought it. Rabbi Levi said: It brought it from the Mount of Olives, as the Land of Israel was not inundated in the Flood. That is what the Holy One blessed be He said to Ezekiel: “It is a land that has not been purified, that was not rained upon on the day of fury” (Ezekiel 22:24). Rav Beivai said: The gates of the Garden of Eden opened up before it, and it brought it [from there].

Rabbi Abbahu said: Had it brought it from the Garden of Eden, would it not have brought an item of greater excellence, either cinnamon or balsam? It is, rather, that it was alluding to a lesson for him. It was saying to Noah: Better this bitter item, and not something sweet dependent upon your hand.50Through the allusion of the dove with the olive leaf, God implied that it is better for a person to work for his own sustenance, even if he can afford only bitter food, than to receive sweet food as a handout.

“He waited yet another seven days and sent the dove, and it did not return again to him anymore” (Genesis 8:12). “He waited yet another seven days” – this supports what Rabbi Yosei bar Ḥanina said: There were three sets of seven days; “He…sent the dove, and it did not return again to him anymore.”

“It was in the six hundred and first year, in the first month, on the first of the month, the water began to dry from upon the earth; Noah removed the cover of the ark, and he saw, and behold, the surface of the ground had begun to dry” (Genesis 8:13). “It was in the six hundred and first year, in the first month, on the first of the month” – we learned: The judgment of the generation of the Flood lasted twelve months.51It began on the seventeenth day of the second month (Genesis 7:11), and ended on the twenty-seventh of the second month the following year (Genesis 8:14).

How [did it progress]? “In the six hundredth year of the life of Noah, in the second month,52That being Marḥeshvan. on the seventeenth day of the month” (Genesis 7:11); and it is written: “The rain was upon the earth forty days and forty nights” (Genesis 7:12) – that is [the remainder of] Marḥeshvan and [nearly all of] Kislev. “The water accumulated upon the earth for one hundred and fifty days” (Genesis 7:24) – that accounts for Tevet, Shevat, Adar, Nisan, and Iyar.53And the following day, at the beginning of Sivan, the water began to recede.

“The ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat” (Genesis 8:4) – this refers to Sivan, which was the seventh [month counting] from the cessation of the rain.54It cannot be referring to Nisan, which is the actual seventh month counting from Rosh HaShana, because the accumulation continued into Iyar, as explained previously. For sixteen days the water receded, one cubit every four days,55The water began to recede on the first of Sivan, as explained previously, and reached ground level on the first of Av, as the Midrash mentions later, for a total of sixty days of recession.

The water was fifteen cubits deep (Genesis 7:20). The recession of the water, then, took place at the rate of one cubit per four days. being one and a half handbreadths per day.56There are six handbreadths in a cubit. You thus come to the conclusion that the ark was submerged eleven cubits into the water.57Since the water began receding on the first of Sivan, and the bottom of the ark touched ground sixteen days later, when the water had gone down to a height of eleven cubits.

And it [the water] receded completely over the course of sixty days. That is what is written: “The water gradually receded until the tenth month” (Genesis 8:5) – this is Av, which is the tenth [month counting] from the falling of the rain. Another interpretation:58The midrash is addressing the fact that Scripture states twice that the wetness dried up (8:13–14). “It was in the six hundred and first year, in the first month, on the first of the month, the water began to dry from upon the earth” – it [the earth] became like a soaking wet object.

“And in the second month, on the twenty-seventh day of the month, the earth dried” (Genesis 8:14) – it became like completely dry land. They sowed it, but it did not grow anything. Why? Because it59The moisture in the ground. represented a curse,60The water in the soil, which was leftover from the Flood, was cursed water. and that which represents a curse cannot bring about blessing.

So they waited until rain fell, and they sowed [again]. The verse should have rather said: “And on the sixteenth day of the second month, the earth dried.”61That would have made the duration of the Flood exactly one year long, as it began on the seventeenth of the second month in the previous year. Why, then, does the verse state: And on the twenty-seventh day of the second month, the earth dried” (Genesis 8:14)?

These [extra days] were the eleven days that the solar year is longer than the lunar year.62A solar year is 365 days, whereas twelve lunar months add up to 354 days. Rabban Shimon ben Gamliel said: Anyone who wishes to ascertain that the solar cycle is eleven days longer than the lunar cycle, let him make a scratch on the wall [where the sun reaches at a given time of day] during the season of Tamuz.63Summer The next year at the same time, the sun will not reach that point until eleven days later. From this you can ascertain that the solar cycle is eleven days longer than the lunar cycle.

“God spoke to Noah, saying:” (Genesis 8:15). “Go out of the ark, you and your wife and your sons and your sons’ wives with you” (Genesis 8:16). “God spoke to Noah, saying: Go out of the ark” – “release me from confinement to thank Your name. The righteous, through me, will give glory when You perform kindness with me” (Psalms 142:8).

“Release me from confinement [masger]” – this refers to Noah, who had been confined to the ark1Of which it is said: “The Lord shut it [vayisgor] for him” (Genesis 7:16). for twelve months. “To thank Your name” – to give thanks to Your name. “The righteous, through me, will give glory [yakhtiru]” – the righteous will crown You2Yakhtiru is related to keter, crown. through me.3Noah is mentioned in the Rosh Hashana liturgy: “You also lovingly remembered Noah and granted him salvation and mercy.” “When You perform kindness with me” – You performed kindness with me and said to me: “Go out of the ark.”

“The Lord tests the righteous, but He hates the wicked and the lover of 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 tests only the righteous, as it is stated: “The Lord tests the righteous."

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 tests only the righteous, as it is stated: “The Lord tests the righteous.”

Rabbi Eliezer said: This is analogous to a proprietor [of a farm] who had two cows, one strong and one feeble. Upon which one does he place the yoke? Is it not upon the strong one? So, too, the Holy One blessed be He tests only the righteous, as it is stated: “The Lord tests the righteous.”

“The Lord tests the righteous” – this refers to Noah,4The test was to see if he would leave the ark as soon as the ground conditions allowed it, or if he would wait for God’s permission. He passed this test, and did not leave until God said: “Go out of the ark.” as it is stated: “Go out of the ark.”

Rabbi Yudan began in the name of Rabbi Aivu: “In the transgression of the lips there is an evil snare, but the righteous one emerges from trouble” (Proverbs 12:13) – because of the rebellion that the generation of the Flood5They rebelled against God with their blasphemous statements – the transgression of the lips (see Tanḥuma Noaḥ 14). rebelled against the Holy One blessed be He, catastrophe befell them. “But the righteous one emerges from trouble” – this refers to Noah, as it is stated: “Go out of the ark.”

Another interpretation, “go out of the ark.” It is written: “If the spirit of the ruler will depart from you, do not abandon your place” (Ecclesiastes 10:4) – this is speaking of Noah.6“The spirit of the ruler” refers to God’s command to enter the ark to be saved from the Flood. With the end of the Flood, the essence of this command had expired; nevertheless, he followed the verse: “do not abandon your place” until he was told to do so. Noah said: ‘Just as I entered the ark only with permission, so will I leave only with permission.’ [God had commanded:] “Come…into the ark” (Genesis 7:1), [and Noah followed:] “Noah came” (Genesis 7:7). [Now He commanded] “Go out of the ark” (Genesis 8:16), [and only then,] “Noah went out” (Genesis 8:18).

Another matter, “go out of the ark.” – it is written: “Wisdom fortifies the wise more than ten rulers who were in a city” (Ecclesiastes 7:19). “Wisdom fortifies the wise” – this refers to Noah. “More than ten rulers” – more than the ten generations from Adam until Noah; out of all of them, I did not speak to any one of them, but only with you: “God spoke to Noah.”

Another interpretation, it is written: “For everything there is a season, and a time for every purpose beneath the heavens” (Ecclesiastes 3:1) – there was a time for Noah to enter the ark, as it is stated: “Come, you and your entire household, into the ark” (Genesis 7:1), and there was a time for him to go out of it, as it is stated: “Go out of the ark” (Genesis 8:16). This is analogous to a leader who left his locale and installed another to take his place [while he was gone].7God ceded to Noah the care of all living beings for the duration of the Flood. Now his time was up, and God came to take back control. When he returned, he said to him: ‘Get out of the place where you are now.’8Now that I am back, you must leave the leader’s seat. This is analogous to a scribe who went to another place and installed another in his stead. When he returned, he said to him: ‘Get out of the place where you are now.’ So it was with Noah. [God told him:] “Go out of the ark,” but he did not accept upon himself [the command] to go out. He said: ‘Shall I go out [and resume normal life,] and procreate, [only to bring my children] into a curse?’9Noah thought that eventually mankind would be destroyed in another flood. [He maintained this attitude] until the Omnipresent swore to him that He will never again bring a flood, as it is stated: “For, this is for Me like the waters of Noah; as I took an oath that the waters of Noah would no longer pass [over the earth]” (Isaiah 54:9).

“You and your wife and your sons and your sons’ wives” – Rabbi Yudan ben Rabbi Simon and Rabbi Yoḥanan in the name of Rabbi Shmuel bar 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” (Genesis 6:18) – by yourselves; “and your wife and your sons' wives” (Genesis 6:18) – by themselves.10Men and women separately.

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].”11Man and wife together. Rabbi Aivu said: “They are in want and in famine, they are solitary” (Job 30:3) – if you see want come to the world, and famine come to the world, “they are solitary [galmud]” – consider your wife as though she is galmuda [a menstruating woman].12There are places where they call a menstruating woman galmuda (see Bereshit Rabba 31:12).

The verse is teaching: Do 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” (Genesis 41:50). When? “Before the advent of the year of the famine” (Genesis 41:50).13Showing that during times of catastrophe, marital relations should be avoided.

“Every living being that is with you, from all flesh, of the bird, and of the animal, and of every crawling creature that crawls on the earth, take out [haitze] with you, and they will teem on the earth, and be fruitful, and multiply upon the earth” (Genesis 8:17). “Every living being that is with you…[take out [haitze] with you]” – hotze is written, but it is read haitze.14Hotze means “take [them] out peacefully,” while “haitze” implies a degree of coercion.

“They will teem on the earth” – but not in the ark;15The animals, too, were not allowed to procreate while in the ark. “and be fruitful…upon the earth” – but not in the ark. “Every beast, every crawling creature and every bird, every creature that crawls on the earth, by their families, emerged from the ark” (Genesis 8:19). “Every beast, every crawling creature…every creature that crawls” [romess]” – Rabbi Aivu said: Romess is written with a vav – to exclude hybrids.16The Midrash interprets this verse as a commandment to Noah and his sons as to how they should act regarding animals.

Romess is written with a full spelling to emphasize that the animals must be completely of their species and not bred with another species. The verse is intimating that it is forbidden for Noahides to cross-breed animals. “By their families” – to the exclusion of castration.17Noahides are forbidden to castrate animals, which would prevent them from producing “families.” The descendants of Noah were commanded regarding seven matters: Regarding idol worship; regarding sexual immorality; regarding bloodshed; regarding the blessing of the Name;18This is a euphemism for blasphemy. regarding implementing justice; regarding robbery; and regarding [eating] a limb [taken] from a living animal.

Rabbi Ḥanina ben Gamliel says: Regarding [drinking] blood from a living animal, as well. Rabbi Eliezer says: Regarding [producing] hybrids, as well. Rabbi Shimon ben Yoḥai says: Regarding sorcery, as well. Rabbi Yoḥanan ben Beroka says: Regarding castration, as well.

Rabbi Assi said: The descendants of Noah were commanded regarding everything that is written in the passage of: “There shall not be found among you any one who passes his son or his daughter [through the fire, or who practices divination, or interprets omens, or an enchanter or a sorcerer]…” (Deuteronomy 18:10–11), as it is written thereafter: “For anyone who performs these matters is an abomination to the Lord [and it is because of these abominations that the Lord your God is driving them [the Canaanites] out from before you]” (Deuteronomy 18:12).19Since the Canaanites were banished for performing these acts, it must be that these acts were forbidden to them.

“Noah built an altar to the Lord, and he took from every pure animal and from every pure bird, and offered up burnt offerings on the altar” (Genesis 8:20). “Noah built [vayiven] an altar to the Lord” – vayaven is written;20Meaning, “he reasoned.” he contemplated [nitbonen] and He said: ‘Why did the Holy One blessed be He command me to increase the number of the pure animals beyond that of the impure ones,21Seven pairs of each kosher species were taken onto the ark, as opposed to only two each for the non-kosher species (Genesis 7:2). if not to sacrifice an offerings from them?’

Thereupon, “he took from every pure animal…” Rabbi Eliezer ben Yaakov says: It was on the great altar in Jerusalem,22The verse says “on the altar,” using the definite article. It is therefore referring to the future site of the Temple’s altar in Jerusalem. where Adam the first man sacrificed, as it is stated: “And may it please the Lord more than a bull with horns and hooves” (Psalms 69:32).23This verse is often interpreted to be referring to a sacrifice offered up by Adam.

“The Lord smelled the pleasing aroma, and the Lord said to His heart: I will not continue to curse the ground anymore on account of man, as the inclination of man's heart is evil from his youth, and I will not continue to smite every living being anymore as I did” (Genesis 8:21). “The Lord smelled the pleasing aroma” – Rabbi Eliezer and Rabbi Yosei bar Ḥanina, Rabbi Eliezer says: The descendants of Noah24A term denoting all people before the giving of the Torah, and all non-Jews thereafter. sacrificed [even] peace offerings.

Rabbi Yosei bar Ḥanina says: They sacrificed only burnt offerings. Rabbi Eliezer raised an objection to Rabbi Yosei bar Ḥanina: But is it not written: “And Abel, too, brought from the firstborn of his flock and their fats” (Genesis 4:4) – referring to something whose fats are sacrificed?25Namely, a peace offering. What does Rabbi Yosei do about this? [He explains it:] From the fattest among them. Rabbi Eliezer raised an objection to Rabbi Yosei bar Ḥanina: But is it not written: “He sent the young men of the children of Israel, and they offered up burnt offerings and they slaughtered feast peace-offerings [shelamim]…”? (Exodus 24:5).

What does Rabbi Yosei do about this? They26The burnt offerings. were whole, with their hides intact, as they did not undergo flaying and cutting.27They were burnt offerings; however, unlike ordinary burnt offerings, they were not flayed or cut. Only burnt offerings sacrificed after the Torah was given required flaying and cutting. Rabbi Eliezer raised an objection to Rabbi Yosei bar Ḥanina: But is it not written: “Yitro, father in law of Moses, took a burnt offering and feast offerings”? (Exodus 18:12).

What does Rabbi Yosei do about this? It is according with the one who said: Yitro came after the giving of the Torah. Rabbi Huna said: Rabbi Yanai and Rabbi Ḥiyya the Great disagreed. Rabbi Yanai said: He [Yitro] came before the giving of the Torah.

Rabbi Ḥiyya the Great said: He came after the giving of the Torah. Rabbi Ḥanina said: They do not disagree;28Their dispute was not based on interpretation of that passage, but is a consequence of a dispute about a different matter. the one who said that Yitro came before the giving of the Torah holds that the descendants of Noah sacrificed peace offerings. The one who said that Yitro came after the giving of the Torah holds that they sacrificed [only] burnt offerings.

This supports Rabbi Yosei bar Ḥanina, as it is written: “Awake, north, and come, south” (Song of Songs 4:16).29This verse alludes to the time of the beginning of the sacrificial service in the Tabernacle. “Awake, north” – this refers to the burnt offering that was slaughtered in the north.30Leviticus 1:11. What is meant by “awake”? It is something that was dormant and was now re-awakened.

“And come, south” – this refers to the peace offering that could be slaughtered in the south. What is meant by “come”? Something that was a new concept.31When the Tabernacle was built, burnt offerings that had been sacrificed in the past were resumed. Peace offerings, that had not been sacrificed in the past, were introduced.

Rabbi Yehoshua said in the name of Rabbi Levi: This verse supports Rabbi Yosei bar Ḥanina: “This is the law of the burnt offering, that is the burnt offering…” (Leviticus 6:2) – [“that is”] what the descendants of Noah used to sacrifice. But when it comes to the peace offering it is written: “This is the law of the peace offering” (Leviticus 7:11) – “that they sacrificed” is not written here, but rather, “that one will sacrifice” (Leviticus 7:11); from here on.

“The Lord smelled the pleasing aroma”32The extra words “the pleasing aroma” intimate that another aroma, at a different time, is being alluded to. – He smelled the [future] aroma of Abraham our forefather emerging from the fiery furnace.33See Bereshit Rabba 38:13. He smelled the aroma of Ḥananya, Mishael, and Azarya rising from the fiery furnace.34Daniel chapter 3. This is analogous to a devotee of the king who sent him a tribute, a fine gift on a fine tray.

His son succeeded him, but did not send him a tribute. His grandson succeeded him and did send him a tribute. He [the king] said to him: ‘How similar your offering is to your grandfather’s offering.’35God told Ḥananya, Mishael, and Azarya, as it were, that their willingness to sacrifice themselves for His sake recalled the same devotion shown by Abraham. “The Lord smelled” – he smelled the aroma of the generation of [the Hadrianic] persecutions.36Who were burned for not renouncing their belief in God.

Rav Shalom said in the name of Rabbi Menaḥma bar Ze’ira: This is analogous to a king who sought to build himself a palace on the seacoast, but he did not know where to build it.37Where it would not be washed away by tides. He found a flask of balsam oil.38He smelled it from afar. He went over to it and smelled it, and built it [the palace] over it.39Since the flask had not been washed away, he knew that this was a safe place to build his palace.

So, too, God rebuilt the world on the basis of these future aromas, that showed that the world would become a worthy and holy place. That is what is written: “For He founded it upon the seas and established it upon the rivers” (Psalms 24:2). By what merit? It is by the merit of: “The generation of those who seek Him, who seek Your countenance, Jacob, Selah” (Psalms 24:6).

“The Lord said to His heart” – the wicked are under the control of their hearts:40They cannot control their base instincts. “The scoundrel says in his heart” (Psalms 14:1); “Esau said in his heart” (Genesis 27:41); “Yerovam said in his heart” (I Kings 12:26); “Haman said in his heart” (Esther 6:6). But the righteous, their hearts are subject to them:41They are able to overcome their evil inclinations.

“Hannah was speaking to her heart” (I Samuel 1:13); “David said to his heart” (I Samuel 27:1); “Daniel placed in his heart” (Daniel 1:8); “the Lord said to His heart.”42The righteous are always portrayed as speaking “to their hearts,” meaning that they dictate to the heart what to do, and not vice versa. “I will not continue…and I will not continue”43The Midrash will explain the repetition. – it is powerful, it is powerful.44The 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] children of Noah, “and I will not continue” for [future] generations. Rabbi Ḥiyya the Great said: Wretched is the dough whose baker attests in its regard that it is inferior – “[and the Lord said to His heart…] as the inclination of man’s heart is evil from his youth.” Abba Yosei HaTorati says: Wretched is the leaven whose maker attests that it is inferior, as it is stated: “For He knows our inclination; mindful that we are dust” (Psalms 103:14).

The Rabbis say: Wretched is the sapling whose planter attests that it is inferior, as it is stated: “The Lord of hosts, who planted you, spoke evil of you” (Jeremiah 11:17). Antoninos asked our Rabbi,45Rabbi Yehuda HaNasi, the patriarch, also known simply as “Rabbi.” Antoninos was a senior Roman official who was friendly with him. saying to him: ‘From what point is the evil inclination implanted in a person?

From the moment he emerges from his mother’s womb, or even before he emerges from his mother’s womb?’ He said to him:’ Before he emerges from his mother’s womb.’ He said to him: ‘No. Were it implanted in him while still in his mother’s womb, he [the fetus] would dig through her innards and emerge [by force].’ Rabbi conceded to him, as he was in agreement with the opinion of the Biblical verse: “As the inclination of man's heart is evil from his youth [neurav]” (Genesis 8:21).

Rabbi Yudan said: “ne’erav” is written; from the moment that he pushes out [ninar] to emerge from his mother’s womb. Antoninos also asked our Rabbi, saying to him: ‘From when is a spirit46The spirit of life. embedded in a person? From the moment he emerges from his mother’s womb, or even before he emerges from his mother’s womb?’ He said to him: ‘After he emerges from his mother’s womb.’

He said to him: ‘No. This is analogous to a piece of meat, if one were to leave it without salting it for three days, it putrefies.’47So, too, a fetus must possess the spirit of life, or it would rot away. Rabbi conceded to him, as he was in agreement with the opinion of the Biblical verse, as it is stated: ”You granted me life and kindness, and Your command [ufkudatekha] preserved my spirit” (Job 10:12) – from when did you place the soul in me? It is from when You deposited me48It is from when You deposited me in my mother’s womb. [hifkadetani].

“As long as the earth endures, sowing and reaping, cold and heat, summer and winter, and day and night shall not cease” (Genesis 8:22). “As long as the earth endures, sowing and reaping, cold and heat…” – Rabbi Yudan in the name of Rabbi Shmuel: What do the descendants of Noah believe? That the covenant made with them will last forever? The truth is, rather, that as long as the heavens and the earth endure, their covenant is in effect.

When that day comes regarding which it is written: “For the heavens will be eroded like smoke and the earth will wear away like a garment” (Isaiah 51:6), at that time: “It will be annulled on that day…” (Zechariah 11:11). Rabbi Aḥa said: [God said:] ‘What caused them [the generation of the Flood] to rebel against Me? Is it not because they would sow, but would not reap,49A metaphor, which the Midrash now goes on to spell out. bearing children and never burying them?50Their children outlived them.

From now forward: “sowing and reaping” – they will [sometimes] bear children and bury them; “cold and heat” – there will be fever and chills; “summer and winter” – I will bring birds to prey upon them in the summer, just as it says: “The bird of prey will prey on them in the summer, and all the beasts of the earth will prey on them in the winter” (Isaiah 18:6). There was an incident involving one of the prominent leaders of the generation who suffered from a headache.

Some say it was Rabbi Shmuel bar Naḥman. He would say: Look at what the generation of the Flood brought upon us. Another interpretation, “as long as the earth endures” – Rav Huna in the name of Rabbi Aḥa: What do the descendants of Noah believe? That the covenant made with them will last forever?

This is what I said to them: “As long as the earth endures” – the truth is, rather, that as long as day and night endure, their covenant is in effect, but when that day comes regarding which it is written: “There will be one day, it will be known to the Lord, that is not day and not night” (Zechariah 14:7), at that moment: “It will be annulled on that day…” (Zechariah 11:11). Rabbi Yitzḥak said: [God said:] ‘What caused them to rebel against Me?

Is it not because they would sow, but would not reap,51In this interpretation, the expression “sow but not reap” is not used as a metaphor. as Rabbi Yitzḥak said: ‘Once in forty years they would need to sow’?52And this one crop would produce enough grain to last forty years. And they were able to walk from one end of the earth to the other end in a short time,53So mighty and gigantic were they. uprooting cedars of Lebanon with their feet [as they walked]. [Bites of] lions and leopards seemed to them like [tearing out] a hair from one’s flesh.

And how pleasant was the weather for them? It was [eternally pleasant,] as it is between Passover and Shavuot.54All this power and comfort caused them to become haughty and sin. To prevent this from reoccurring, from now on “sowing and reaping…shall not cease.” Life would become much less comfortable.

Rabban Shimon ben Gamliel says in the name of Rabbi Meir, and, likewise, Rabbi Dosa used to say in accordance with his opinion: Half of Tishrei, Marḥeshvan and Kislev – that is “sowing”; half of Kislev, Tevet, and half of Shevat – “winter”; half of Shevat, Adar, and half of Nisan – “cold”; half of Nisan, Iyar, and half of Sivan – “reaping”; half of Sivan, Tamuz, and half of Av – summer; half of Av, Elul, and half of Tishrei – “heat.”

Rabbi Yehuda counts [these six seasons] from [the beginning of] Marḥeshvan. Rabbi Shimon begins [the count] with [the beginning of] Tishrei. 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 palpable.

Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer says: “Shall not cease” means that they did not cease [during the Flood either]. Rabbi Yehoshua says: “Shall not cease” implies that they did cease [during the Flood].

“God blessed Noah and his sons, and He said to them: Be fruitful and multiply, and fill the earth” (Genesis 9:1). “God blessed Noah and his sons, and He said to them: Be fruitful and multiply, and fill the earth” – this pertains to the merit of the offerings.55It was due to the merit of Noah’s sacrifices that God blessed mankind to be fruitful. “And fear of you and dread of you will be upon every beast of the earth, and upon every bird of the heavens, and upon all that crawls on the ground, and upon all fish of the sea: into your hand they are given” (Genesis 9:2).

“And fear of you and dread of you will be” – fear and dread were restored, but dominion was not restored.56When Adam was created, He had “dominion over the fish of the sea, and over the fowl of the air, and over the cattle” (Genesis 1:26). When the decree of destruction was sealed against the generation of the Flood, the animals ceased to show any submissiveness to man. Now God restored the animals’ “fear and dread” of man, but stopped short of restoring man’s dominion over them.

When was it restored? It was in the days of Solomon, as it is stated: “For he had dominion57Including dominion over the animals. over the entire region beyond the river, from Tifsaḥ to Gaza” (I Kings 5:4). It is taught: Rabbi Shimon ben Elazar says: One may desecrate Shabbat on behalf of a day-old baby [to save its life], but one may not desecrate Shabbat on behalf of the dead David king of Israel.58Moving a dead body is forbidden on Shabbat, even that of King David himself.

As long as a person is alive, one may desecrate Shabbat on his behalf, but if he is dead, one may not desecrate Shabbat on his behalf. Likewise, Rabbi Shimon ben Elazar says: One need not guard a one-day-old baby from moles or snakes, that they not gouge out his eyes; [even] a lion sees him and flees, a serpent sees him and flees. But when [the giant] Og king of Bashan dies, one needs to guard him from moles and mice, that they not gouge out his eyes.

As long as a person his alive, fear of him is upon all the creatures. When he dies, fear of him is removed. That is what is written: “And fear of you and dread [ḥitekhen]59The Midrash interprets this word to be related to ḥayutkhem, during your life. of you will be [upon every beast].”

“Every crawling creature that lives shall be yours to eat; like green vegetation, I have given you everything” (Genesis 9:3). “But flesh with its life, its blood, you shall not eat” (Genesis 9:4). “Every crawling creature that lives…but flesh with its life, its blood [you shall not eat]”60This is a prohibition against eating a limb or piece of meat taken from a living animal. – Rabbi Yosei bar Aivu in the name of Rabbi Yoḥanan: Adam the first man, for whom the consumption of meat for pleasure was not permitted, was not warned regarding a limb taken from a living animal,61As it was not relevant for him. but the descendants of Noah, for whom the consumption of meat for pleasure was permitted,62Genesis 9:3. were warned regarding a limb taken from a living animal.

“But I will demand your blood of your lives; from every beast I will demand it, and from man; from every man for his brother, I will demand the life of man” (Genesis 9:5). “But [akh] [I will demand your blood of your lives]”63This is a prohibition against suicide. – to include one who strangles himself.64Even though there is no shed “blood” to be “demanded.” One might think that this applies [even] to cases like Saul?65Who took his own life to avoid torture and desecration by the Philistines (I Samuel 31:4).

The verse states akh.66Akh is an exclusionary term, which teaches that there are circumstances when it is permitted for one to take his life. One might think that this applies [even] to cases like Ḥananya, Mishael, and Azarya?67Who consented to surrender their own lives in order to avoid committing idolatry (Daniel 3:17). The verse states akh. “From every beast” – this refers to one who makes his fellow man available to a wild beast to kill him.68Although murder was not technically committed, one who does this is still culpable.

“From every man for his brother” – this refers to one who hires others to kill his fellow man. Another interpretation, “from every beast I will demand it”69God will exact justice against any man or beast that kills a human. – these are the four kingdoms.70The four kingdoms that would subjugate Israel until the advent of the Messiah (Daniel chapter 2). “From man [adam], from every man for his brother” – this is Esau,71Also known as Edom, the forebears of the Romans. as it is written: “Deliver me, please, from the hand of my brother, from the hand of Esau” (Genesis 32:12).

“I will demand the life of man” – these are Israel,72Who are constantly being killed by the Romans. as it is stated: “You are My flock” (Ezekiel 34:17); “Flock of My pasture, you are man” (Ezekiel 34:31).

“One who sheds the blood of man, by man his blood shall be shed, as He made man in the image of God” (Genesis 9:6). “One who sheds the blood of man, by man [baadam] his blood shall be shed” – Rabbi Ḥanina said: All of these words are in accordance with the laws of the descendants of Noah, [who are executed for murder] by the word of one witness, by one judge, without [two] witnesses,73According to many commentators, these words should be omitted. without forewarning, [for killing] through an agent, for [killing] fetuses.

With one witness and one judge – “one who sheds the blood of man, by man” – one [man]74One witness and one judge. – “his blood shall be shed.” Without witnesses and without forewarning – “one who sheds the blood of man…his blood shall be shed.” [One who kills] through an agent –“one who sheds the blood of man, [by man],” by means of [sending] another man – “his blood shall be shed.” For [killing] fetuses –“One who sheds the blood of man, by man [baadam],75Ba’adam can also mean “in a person,” so the phrase would mean “One who sheds the blood of a person inside a person,” that is, a fetus. his blood shall be shed.”

Rabbi Yehuda ben Rabbi Simon said: Also one who strangles a person – “One who sheds the blood of man by man [baadam].”76This is interpreted as meaning even if the blood remained inside the person. Rabbi Levi said: If a person murdered someone and was not killed [as punishment], when will he be killed? It will be when "the man” [the Messiah] will come – “one who sheds the blood of man, by the man [baadam] his blood shall be shed.”

Rabbi Akiva expounded: Anyone who sheds blood, it is considered for him as though he has diminished God’s image. What is the source? “One who sheds the blood of man, by man his blood shall be shed.” Why?

“As He made man in the image of God.” “And you, be fruitful, and multiply; teem on the earth, and multiply upon it” (Genesis 9:7). Rabbi Elazar ben Azarya expounded: If someone refrains from procreation, the verse considers him as though he has diminished God’s image. What is the source?

“As He made man in the image of God,” and it is written thereafter: “And you, be fruitful, and multiply; teem on the earth, and multiply.” Ben Azai expounded: If someone refrains from procreation, the verse considers him as though he has spilt blood and diminished the divine image. What is the source? “One who sheds the blood of man…” Why?

“As [He made man] in the image of God.” What is written thereafter? “And you, be fruitful and multiply.” Rabbi Elazar ben Azarya said to him: It is appropriate when thoughts are expressed by those who carry them out.77Ben Azai was a life-long bachelor.

Ben Azai expounds appropriately but does not act appropriately. He said to him: ‘I [refrain] because my soul yearns for Torah [study], but the world can be sustained by others [who do procreate].’

“And you, be fruitful, and multiply; [teem on the earth, and multiply upon it]” – Reish Lakish said: A covenant was granted to all the different climates.78That those who dwell in any part of the world will enjoy living there. This is derived from the juxtaposition of this verse with the verse “Behold, I am making a covenant” (Genesis 9:9). Rabbi Shimon ben Lakish was once sitting and toiling in Torah study in a certain street in Tiberias.

Two women were leaving there [Tiberias]. One said to the other: ‘Blessed be He who allowed us to leave this foul climate.’ He called to them and said to them: ‘From where are you?’ They said: ‘From Mezaga.’

He said: ‘I know Mezaga, and there is nothing there but two pillars.’79The habitable land area there is no larger than the distance between two pillars of a building – as opposed to Tiberias, which is a sprawling city. He said: ‘Blessed be He who has implanted the favor of each place in the eyes of its residents.’ A student of Rabbi Yosei was once sitting before him [studying under him]. He kept explaining something to him, but he could not grasp it.

He said to him: ‘Why are you having trouble grasping this?’ He said to him: ‘Because I am away from my native place.’ He said to him: ‘From what place do you come?’ He said to him: ‘From Govat Shammai.’

He said to him: ‘What is the climate like there?’ He said to him: ‘When a baby is born, we have to knead a paste of unripe grapes and smear it on his head so the mosquitoes should not consume him.’ He [Rabbi Yosei] said: ‘Blessed be He who has the implanted the favor of each place in the eyes of its residents.’ In the future, too, it will be so, as it is stated: “I will remove the heart of stone from your flesh, [and I will give you] a heart of flesh [lev basar]” (Ezekiel 36:26) – a heart that does not desire [lev boser] the tract of another.80Each person will be enamored of his native land and not desire the land of others.

“God spoke to Noah, and to his sons with him, saying:” (Genesis 9:8). “And I hereby establish My covenant with you, and with your descendants after you” (Genesis 9:9). “God spoke to Noah, and to his sons…and I hereby establish” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: Because he violated the command,1He did not engage in procreation immediately (see Bereshit Rabba 34:6). that is why he was degraded.2God did not speak to him alone, but rather, included his sons with him. Rabbi Neḥemya said: He went beyond the command, and conducted himself with holiness,3On the contrary, Noah’s abstinence in the immediate aftermath of the Flood was an indication of his holiness. and that is why he and his sons merited [to hear God’s] communication: “God spoke to Noah and to his sons.”

“God said: This is the sign of the covenant that I place between Me and you, and every living soul that is with you, for eternal generations” (Genesis 9:12). “God said: This is the sign of the covenant that I place between Me and you…for eternal generations [ledorot]” – ledorot is written [missing two vavs], to exclude two generations;4The abbreviated spelling intimates that not all generations required this sign. the generation of Hezekiah, and the generation of the members of the Great Assembly.5During these two generations a rainbow was never seen, as it was unnecessary.

Rabbi Ḥizkiya omits the generation of the members of the Great Assembly and substitutes the generation of Rabbi Shimon ben Yoḥai. Elijah of blessed memory and Rabbi Yehoshua ben Levi were sitting and studying Mishna together. They came across a teaching of Rabbi Shimon ben Yoḥai.6And they had a disagreement regarding some detail of the teaching. They said: ‘The author of the teaching is right here,7They referred to the grave of Rabbi Shimon, which was located in a cave nearby. let us go in and ask him.’

Elijah of blessed memory went in to him. He [Rabbi Shimon’s spirit] said to him: ‘Who is with you?’ He said: ‘It is the foremost figure of the generation, Rabbi Yehoshua ben Levi.’ He said to him: ‘Has a rainbow ever been sighted in his days?’

He said to him: ‘Yes.’ He said: ‘If a rainbow has been sighted in his days, he is not worthy to see my countenance.’ Rabbi Ḥizkiya said in the name of Rabbi Yirmeya: Rabbi Shimon ben Yoḥai once said as follows: ‘Valley, valley be filled with gold dinars.’ And it became filled.

Rabbi Ḥizkiya said in the name of Rabbi Yirmeya: Rabbi Shimon ben Yoḥai once said as follows: ‘If Abraham would wish to do so, he could draw near everyone8If he would want to, he could draw all of them closer to God and grant them a share in the World to Come, on the basis of his own merit. from his contemporaries through to my contemporaries, and I would draw near everyone from my contemporaries until the advent of the messianic king.

And if he does not wish to do so, Aḥiya the Shilonite could join me and together we could draw near everyone from Abraham to the advent of the messianic king.’ Rabbi Ḥizkiya said in the name of Rabbi Yirmeya: Rabbi Shimon ben Yoḥai said the following: ‘The world cannot endure if there are fewer than thirty men living who are as righteous as Abraham our patriarch. If there are thirty [in the world at present], I and my son are two of them.

If there are twenty,9Twenty righteous people of a higher caliber. I and my son are among them. If there are ten, I and my son are among them. If there are five, I and my son are among them. If there are two, I and my son are they. If there is only one, it is I.’

“My rainbow I have set in the cloud, and it shall be as a sign of a covenant between Me and the earth” (Genesis 9:13). “My rainbow [kashti] I have set” – My likeness [kishuti]; something that is likened to Me.10The rainbow is a representation of God’s likeness (see Ezekiel 1:28). Is that possible?11Is it possible to speak of God as having a visual representation? It is, rather, like the straw [kashin] of the grain.12The straw is connected to the grain, but is not similar to it.

The rainbow is reminiscent of God’s presence, but is not similar in any way to Him. “It will be, when I bring a cloud over the earth, and the rainbow will be seen in the cloud” (Genesis 9:14). “It will be, when I bring a cloud over the earth” – Rabbi Yudan in the name of Rabbi Yudan bar Simon: This is analogous to someone who had a hot metal tool in his hand. He was going to bring it down onto his son,13Because he had angered him. but instead brought it down upon his servant.14When God fills the sky with clouds, intending to punish mankind, He instead deflects it onto uninhabited areas, where it will not cause destruction.

The context for this remark appears later in this section. “The rainbow shall be in the cloud, and I will see it, to remember the eternal covenant between God and every living creature of all flesh that is upon the earth” (Genesis (9:16). “The rainbow shall be in the cloud and I will see it, to remember the eternal covenant between God…” – this is the supernal attribute of justice, “and every living creature”…15The conclusion of this statement is found later in this section.

Rabbi Yitzḥak, Rabbi Yoḥanan, and Rabbi Yudan the proselyte went to hear words of Torah from Rabbi Shimon ben Yoḥai. Some say it was about the passage concerning vows, and some say it was about the passage concerning libations. [Afterwards,] they took their leave of him, but they stayed over for another day. They said: ‘We must go take leave of him a second time.’ One of them expounded and said to the others: ‘It was already written: “Joshua blessed them and sent them off, and they went to their tents” (Joshua 22:6).

Why, then, does the verse state [further]: “Also when Joshua sent them off to their tents, he blessed them”? (Joshua 22:7). The explanation is that while Israel was conquering and dividing the land, the tribes of Reuben and Gad were together with them, and spent fourteen years in this manner. They took their leave of Joshua to go back to their tents. But they stayed over there a few more days, and went back to take leave of him a second time.

That is why it is stated: “Also when [Joshua] sent them off…”’ Rabbi Yudan said: ‘The tribes of Reuben and Gad were members of Joshua’s entourage, so he accompanied them to the Jordan. When they saw that his entourage had diminished,16Because all the Reubenites and Gadites were about to cross the Jordan. they accompanied him back to his house.17And there, when they finally parted ways, Joshua blessed them again.

The latter blessing was greater than the former. That is what is written: “He said to them, saying: Return to your tents with much wealth, with very much livestock, with silver, with gold, with bronze, with iron, and with very many garments. Divide the spoils of your enemies with your brethren”’ (Joshua 22:8). Another one expounded: It was already written [concerning Solomon]: “On the eighth day he sent the people away, and they blessed the king” (I Kings 8:66).

Why, then, is it stated [further]: “On the twenty-third day of the seventh month he sent the people away”? (II Chronicles 7:10). The explanation is that they took their leave of him, but then they stayed there several additional days, so they went back to take their leave of him a second time. That is why it is stated: “On the twenty-third day of the seventh month he sent the people away.” Rabbi Levi said: It is written: “For they engaged in the dedication of the altar for seven days, and then the festival was seven days” (II Chronicles 7:9) – and you cannot have seven days before the festival [Sukkot] that do not include a Shabbat and Yom Kippur.

During those seven days the people of Israel were eating, drinking, rejoicing, and kindling lamps. Afterwards they then regretted the matter. They said: ‘Perhaps we have a sin on our hands for having desecrated Shabbat and for not fasting on Yom Kippur.’ In order to reassure them that the Holy One blessed be He approved of their actions, a Divine Voice emerged and said to them: ‘All of you are among the participants in the World to Come.’18And this was the second blessing mentioned in the verse.

And the latter blessing was greater than the former, as it is stated: “And they went to their tents joyful and good-hearted” (I Kings 8:66). Rabbi Yitzḥak said: “Joyful” – that they found their wives ritually pure; “and good-hearted” – that they [their wives] became pregnant with males. Rabbi Levi said: [The joy was because] a Divine Voice emerged and said to them: ‘All of you are among the participants in the World to Come.’

Another one of them expounded: It was already written [regarding Elisha]: “She departed from him” (II Kings 4:5). Why, then, does the verse state [afterwards]: “She came and told the man of God”? (II Kings 4:7).19She had already spoken to Elisha and left him. Why did she return to him, and what did she tell him? The explanation is that: “the oil had stopped [vayaamod]”20Vayaamod literally means “it stood.”

It is usually understood here to mean that it stood still, ceasing to flow. (II Kings 4:6) – [what happened was] that the price of oil had [miraculously] risen21And it was in this sense that the oil had “stood.” and she came to ask whether she should sell it or not sell it.22She wanted to know if the miraculous price rise would continue. The latter blessing was greater than the former. “You and your sons will live on the remainder” (II Kings 4:7) – until the dead will come to life.23When he said “will live” he meant that it would suffice until the time when all men will return to life.

When he [Rabbi Shimon ben Yoḥai] saw that they were men of refinement, he sent a pair of Torah scholars to accompany them, to find out what they would expound on the way. One of them expounded: It was already written: “The angel of God that was going before the camp of Israel traveled and went behind them” (Exodus 14:19). Why, then, does the verse state [further]: “And the pillar of cloud traveled from before them and stood behind them”? (Exodus 14:19).

The explanation is that the same attribute of strict justice that had been extended against Israel,24Represented by the pillar of cloud. the Holy One blessed be He redirected it against the Egyptians.25It is here that the parable of the father with the hot metal tool applies. Another expounded: It is written: “The rainbow shall be in the cloud, and I will see it, to remember the eternal covenant between God and every living creature…” – “between God” – this is the supernal attribute of strict justice; “and every living creature” – this is the attribute of justice below.

The supernal attribute of justice is severe; the attribute of justice below is lenient. One of them expounded: One verse says: “All objects cannot equal it [Torah wisdom]” (Proverbs 8:11), and one verse says: “All of your objects cannot equal it” (Proverbs 3:15). “[All] objects” – these are mitzvot and good deeds. “Your objects” – these are precious stones and pearls. Rabbi Aḥa in the name of Rabbi Tanḥum bar Rabbi Ḥiyya: [God said:] ‘My objects and your objects cannot equal it; “Rather, let the one who glories, glory in this: perceiving and knowing Me, for I am the Lord who performs kindness, justice…”’ (Jeremiah 9:23).

Artevan sent a priceless jewel to our Rabbi.26Rabbi Yehuda HaNasi, the patriarch. He said to him: ‘Send me a valuable object that is as valuable as this.’ He sent him a mezuza. He sent a message to him, saying: ‘I sent you an item that is priceless and you sent me an item that is worth one polar.’27A small coin.

He said to him: ‘My objects and your objects cannot equal it.28The Torah is more valuable than jewels, and a mezuza has words of Torah written on its parchment. Moreover, you sent me an item that I must guard, and I sent you an item that guards you while you sleep, as it is stated: “It [the Torah] will guide you when you walk” (Proverbs 6:22) – in this world. “When you lie down, it will protect you” (Proverbs 6:22) – at the moment of death. “And when you awaken, it will be your conversation” (Proverbs 6:22) – in the future [resurrection].’

“The sons of Noah, who emerged from the ark, were Shem, Ham, and Yefet, and Ham was the father of Canaan” (Genesis 9:18). “The sons of Noah, who emerged from the ark” – “He is silent [yashkit], and who can condemn? He conceals His face; who can see Him [yeshurenu]? To a nation and to a person alike” (Job 34:29).

Rabbi Meir expounded: [The generation of the Flood said:] “He is silent” concerning His world;1He allows injustice to proceed without saying anything about it. “He conceals His face” from His world, like a judge before whom a curtain is spread before his face and he does not know what is transpiring outside. So said the generation of the Flood: “Clouds obscure for Him and He does not see” (Job 22:14).

They [the other Sages] said to him: ‘That is enough for you, Meir.’2You are not interpreting this verse correctly. He said to them: ‘What, then, is the meaning of what is written: “He is silent [yashkit], and who can condemn…”?’ They said: ‘He granted tranquility3This is the meaning of yashkit. They were granted an exceedingly convenient way of life. to the generation of the Flood, and who came to condemn them?4There was no one who reprimanded them, so they carried on in their evil ways, until their destruction.

What tranquility did He afford them? “Their offspring are well placed [nakhon] before them, with them, and their descendants are before their eyes” (Job 21:8); “They send out their youngsters like a flock....” (Job 21:11). Rabbi Levi and the Rabbis, Rabbi Levi said: One’s wife would be pregnant for [just] three days [before giving birth], as nakhon is stated here, and elsewhere, it is stated: “Be prepared [nekhonim] [for three days]” (Exodus 19:15) – just as nakhon stated there refers to three days, so, too, nakhon that is stated here refers to three days.

The Rabbis say: One’s wife would be pregnant for [just] one day and give birth, as nakhon is stated here, and nakhon is stated elsewhere: “Be prepared [nakhon] for the morrow” (Exodus 34:2) – just as nakhon there refers to one day, so, too, here it refers to one day. “And their descendants are before their eyes” – as they would [live to] see their children and their children’s children. “They send out their youngsters [avileihem] like a flock” – Rabbi Levi said: In Arabia they call a baby avila.5And this is how we know that avileihem means “youngsters.”

“And their children dance” (Job 21:11) – in the manner of demons, as it says: “And demons will dance there” (Isaiah 13:21).6They were able to dance with extraordinary robustness and intensity, as demons dance. When one of them would give birth during the day, she would say to her [newborn] son:;Go out and get me a flint rock to sever your umbilical cord.’7Newborns were able to walk and fully function as soon as they were born, “like flock.” [If she gave birth] at night, she would say to her son: ‘Go out and kindle a lamp for me with which to sever your umbilical cord.’

There was an incident involving a certain woman who gave birth at night. She said to her son: ‘Go and kindle me a lamp so I can sever your umbilical cord.’ He went out and encountered the demon Shemadon. He [the demon] said to him: ‘Go announce to your mother that the rooster has crowed.8Demons can do no harm during the day.

Had it not been that the rooster crowed, I would have smitten you and killed you.’ He [the baby] said to him: ‘You go announce to your mother that my mother has not yet severed my umbilical cord,9And I have not reached my full strength. as had she severed it, I would have smitten you and killed you.’ That is what is written: “Their houses are peaceful without fear” (Job 21:9) – [without fear] of demons; “and the rod of God is not upon them” (Job 21:9) – [they were spared] from suffering.

When He concealed his face from them [and finally punished them], who could say to Him: ‘Your conduct is not appropriate [kashura]?’10Who can question or criticize God’s actions? This is the meaning of “He conceals His face; who can see Him [yeshurenu]?” In what way did He conceal his face from them? In that He brought the Flood upon them.

That is what is written: “He obliterated all existence…” (Genesis 7:23). “To a nation and to a person alike” – “to a nation” – this refers to the generation of the Flood; and to a person” – this refers to Noah. “Alike” – as the world was founded from him. He was [equally] able to establish His world from a whole nation or from a single person,11This is the meaning of “to a nation and to a person alike.” as it is stated: “The sons of Noah, who emerged from the ark.”12And they went on to repopulate the entire world.

“He shatters [yaroa] the powerful without number…” (Job 34:24) – the [powerful] men of the generation of the Flood performed evil [here’u] with their evil deeds. “Without number” – their evil deeds were innumerable. “And sets others in their place” (Job 34:24) – these are the descendants of Noah: “The sons of Noah…were Shem, Ham, and Yefet.” “Indeed, from when there was day, I am He, and there is no savior from My hand” (Isaiah 43:13) – from among the nations of the world.

“I will act, and who can reverse it?” (Isaiah 43:13) – all the actions and thoughts that I implemented with the generation of the Flood, who could say to Me: ‘You did not act appropriately?’ But Noah entered in peace and emerged in peace – “The sons of Noah, who emerged…were…” “And Ham was the father of Canaan” – the father of the debased one. “These three were the sons of Noah, and from these the whole earth was dispersed” (Genesis 9:19).

“These three were the sons of Noah, and from these the whole earth was dispersed” – to what is the matter comparable? It is comparable to a great fish that disperses its eggs and fills the world.

“Noah, man of the soil, began, and he planted a vineyard” (Genesis 9:20). “Noah, man of the soil, began [vayaḥel]” – he became profaned and unholy [ḥulin]. Why? “And he planted a vineyard.”

Should he not have planted something else, that was constructive, a fig tree branch or an olive tree branch? Instead, “he planted a vineyard.” From where did he have it [the grapevine shoot]? Rabbi Abba bar Kahana said: He brought in [to the ark] vine branches and saplings, fig branches, and olive branches.

That is what is written: “Gather it for you” (Genesis 6:21) – a person gathers an item only if he needs it. “Man of the soil” – there were three people who were enthusiastic about the soil, but ultimately nothing constructive came from them. They are: Cain, Noah, and Uziyahu. Cain – “Cain was a tiller of the soil” (Genesis 4:2); Noah – “a man of the soil”; Uziyahu – “he had farmers and vine growers in the mountains and on the fertile lands, as he was a lover of the soil” (II Chronicles 26:10).

“Man of the soil”13The underlying question is: In what sense was Noah a “man of the soil”? – he remade the surface of the soil;14He began to re-cultivate the soil after it had been devastated by the Flood. because of him the soil was watered;15It was on his behalf that rain fell upon the parched soil after the Flood (see Bereshit Rabba 33:7). he filled the entire surface of the soil.16His descendants populated the world.

“Man of the soil” – he was a farmer, [called “man of the soil”] after his farming activities. Rabbi Berekhya said: Moses was more beloved that Noah. Noah, after he was called “a righteous man” (Genesis 6:9), was called “a man of the soil.”17He was diminished in stature when he became older. But Moses, after he was called “an Egyptian man” (Exodus 2:19) was called “the man of God” (Deuteronomy 33:1).

“He planted a vineyard” – when he was about to plant a vineyard, the demon Shemadon encountered him. He said to him: ‘I have a partnership with you.18Wine in moderation can be a positive factor, but too much brings one into the demon’s domain. However, be careful that you do not enter into my domain, and if you enter my domain, I will harm you.’

“He drank of the wine and became drunk, and he was exposed inside his tent” (Genesis 9:21). “He drank of the wine.” “He drank” – he drank immoderately19“He drank of the wine” implies that he drank without measure. and became disgraced. Rabbi Ḥiyya bar Abba said: On that same day he planted [the vineyard], on that same day he drank, on that same day he was disgraced.20This is derived from the immediate succession of terms “Noah planted…and he drank and he was exposed.”

“He was exposed [vayitgal] inside his tent” – vayigal21That would be a simpler way to say: He was exposed. is not written, but rather, vayitgal – he brought about exile [galut] for himself22Through his overindulgence in wine. and for subsequent generations. The ten tribes were exiled only due to wine. That is what is written [regarding them]: “Those who drink wine from bowls” (Amos 6:6), “Woe to those who rise early in the morning and pursue intoxicating drink; [who stay up late at night, wine will inflame]” (Isaiah 5:11).

The [other two] tribes, of Judah and Benjamin, were also exiled only due to wine, as it is stated: “These too erred with wine and strayed with intoxicating drink” (Isaiah 28:7). “Inside his tent [oholo]” – oholah is written23With a heh, which is a feminine suffix, rather than vav, which is the usual masculine suffix. – it was inside his wife’s tent.24He had gone there to engage in marital relations.

Rav Huna said in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: When Noah emerged from the ark, a lion struck him and mutilated him. When he came to engage in relations his seed scattered25Due to his injury. and he was humiliated. Rabbi Yoḥanan said: Never be eager for wine, as in this entire passage about wine, the word vay26Meaning woe. All the verbs that follow begin with the letters vav yod, spelling vay. appears fourteen times: “Noah began [vayaḥel],” “he planted [vayita] a vineyard,” “he drank [vayesht] of the wine,” [“and became drunk [vayishkar]”]27This does not appear in the text of the midrash but is one of the fourteen instances of vav. “he was exposed [vayitgal],” Ḥam saw [vayar]” (Genesis 9:22), “he told [vayaged] his two brothers” (Genesis 9:22), “Shem and Yefet took [vayikaḥ]” (Genesis 9:23), “they placed it [vayasimu] on the shoulders of both of them” (Genesis 9:23), “they walked [vayelekhu] backward” (Genesis 9:23), “they covered [vaykhasu] the nakedness of their father.

They faced backward, and they did not see the nakedness of their father” (Genesis 9:23), “Noah awakened [vayikatz]” (Genesis 9:24), “He knew [vayeda] what…had done to him” (Genesis 9:24), “he said [vayomer]: Cursed is Canaan, as slave of slaves…” (Genesis 9:25).

“Ḥam, father of Canaan, saw the nakedness of his father, and told his two brothers outside” (Genesis 9:22). “Ḥam, father of Canaan, saw [and told [vayaged]]” – he said it to them and spoke persuasively to them;28Vayaged is interpreted in its Aramaic sense, of causing something to move forward, in this case, Ham’s brothers’ opinions. he said to them: Adam the first man had [only] two sons and one of them arose and killed the other.

This one [Noah] has three sons and he seeks to make them four?29Noah sought to engage in marital relations (see section 4). He said it to them and spoke persuasively to them. Rabbi Yaakov bar Zavdi said: What is the reason that a slave is liberated by [losing] a tooth or an eye?30If one strikes his slave and causes the loss of an eye or a tooth, he must free the slave (Exodus 21:27). It is from here: “He saw” and “he told.”31Canaan, Ḥam’s son, the archetypical slave (see Genesis 9:25), saw with his eyes and told with his teeth, which are instrumental in producing speech.

“Shem and Yefet took the garment, they placed it upon the shoulders of both of them, they walked backward, and they covered the nakedness of their father and they faced backward, and they did not see the nakedness of their father” (Genesis 9:23). “Shem and Yefet took the garment” – Rabbi Yoḥanan said: Shem began with the mitzva first, and Yefet came and heeded him.32He heeded Shem’s request to help him.

That is why he [Shem] merited the prayer shawl33Shem is the ancestor of Israel. and Yefet, the regal cloak. “They placed it upon the shoulders of both of them, they walked backward, and they covered the nakedness of their father.” From the fact that it is stated: “They walked backward,” do I not know that “they did not see the nakedness of their father”? Rather, it teaches that they placed their hands over their faces as they were walking backward, conducting themselves with respect, in keeping with the [appropriate] reverence for a father upon his son.

The Holy One blessed be He said to Shem: ‘You covered your father’s nakedness, by your life, I will repay you, [as it is written]: “Then these men34Ḥananya, Mishael and Azaria, who were descendants of Shem. were bound in their sarbaleihon […and were thrown into the fiery furnace]”’ (Daniel 3:21). [What is sarbaleihon?] Rabbi Yudan and Rabbi Huna, Rabbi Yudan said: Their cloaks. Rabbi Huna said: Their robes.35They were not stripped of their garments when thrown into the furnace, in the merit of their ancestor Shem.

The Holy One blessed be He said to Yefet: ‘You covered your father’s nakedness, by your life, I will repay you [as it is written]: “It will be on that day, I will give Gog36Gog is the king of the nation of Magog, who are descendants of Yefet (Genesis 10:2). a place of burial there, in Israel, the valley of the passersby east of the sea, and it will block the passersby, and they will bury Gog and all his multitude there, and they will call it the valley of the Multitude of Gog”’ (Ezekiel 39:11).37Just as Yefet covered Noah’s body, so will the bodies of his descendants be covered up, in burial.

The Holy One blessed be He said to Ḥam: ‘You brought shame to your father’s nakedness, by your life, I will exact retribution against you: “So the king of Assyria will lead the captives of Egypt and the exiles of Kush, youths and elders, naked and barefoot and bared of buttocks, the nakedness of Egypt”’ (Isaiah 20:4).38Egypt (Mitzrayim) and Kush were descendants of Ḥam (Genesis 10:6).

“Noah awoke from his wine, and knew what his youngest son had done to him” (Genesis 9:24). “Noah awoke from his wine” – the effect of his wine ceased from him. “And knew what his youngest [hakatan] son had done to him” – his disqualified son. That is what is written: For the bronze altar that was before the Lord was too small [katan] to contain...” (I Kings 8:64).39It was, therefore, disqualified for service.

“He said: Cursed be Canaan; a slave of slaves he shall be to his brothers” (Genesis 9:25). “He said: Cursed be Canaan; a slave of slaves he shall be to his brothers” – Ḥam committed the sin and Canaan was cursed? This is astonishing. Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: Because it is written: “God blessed Noah and his sons” (Genesis 9:1), and a curse cannot be in a place where there is blessing.40So Noah was unable to curse Ḥam.

That is why he said: “Cursed is Canaan.” Rabbi Neḥemya says: Canaan saw and told Ḥam;41Canaan himself was instrumental in bringing about Noah’s disgrace. therefore, one ascribes the curse to the corrupt one. Rabbi Berekhya said: Noah endured much suffering in the ark due to the fact that he did not have a young son to attend to him. He said: ‘When I emerge, I will produce a young son for myself to attend to me.’

After Ḥam performed that act [to Noah],42He castrated him, as he wished to prevent him from producing any more offspring (see section 5). he said: ‘You prevented me from producing a young son to attend to me; therefore, that man [your son Canaan] will be a slave to his brothers, who are servants to me.’ Rav Huna said in the name of Rav Yosef: [Noah said:] ‘You prevented me from performing an act that is done in darkness; therefore, that man [Canaan] will be ugly and darkened.’

Rabbi Huna said in the name of Rabbi Yosef: He said to him: ‘You prevented me from producing a fourth son; therefore, I am cursing your fourth son.’43See Genesis 10:6. Rabbi Ḥiyya bar Abba said: Both Ḥam and the dog engaged in sexual relations in the ark. That is why Ḥam emerged darkened, and the dog is exposed when mating. Rabbi Levi said: This is analogous to one who imprinted his own coinage [with his image] inside the king’s tent.44This was, of course, an affront to the king.

The king said: ‘I decree that his face should be blackened and his image defaced.’45The image on the coins should be defaced and blackened. So, Ḥam and the dog engaged in sexual relations in the ark,46They sought to reproduce their image, through the sexual act, inside the ark, which is analogous to the king’s palace. Therefore the king decreed that the image they produced, their descendants, should suffer humiliation. and that is why Ḥam emerged darkened, and the dog is exposed when mating.

“He said: Blessed be the Lord, God of Shem, and Canaan shall be their servant” (Genesis 9:26). “May God expand Yefet, and he shall dwell in the tents of Shem, and Canaan shall be their servant” (Genesis 9:27). “He said: Blessed be the Lord, God of Shem […May God expand Yefet, and he shall dwell in the tents of Shem]” – Reish Lakish said: From Yefet, as well, there were those [descendants] who stood in the tents of Shem.47Some of Yefet’s descendants joined the Jewish people and went to the “tent of Shem” – the Temple in Jerusalem.

“He said: Blessed be the Lord, God of Shem, and Canaan shall be…may God expand Yefet” – this refers to Cyrus [the king of Persia and Madai]48The nation of Madai were descendants of Yefet (Genesis 10:2). who decreed that the [second] Temple should be built. Nevertheless, “He shall dwell in the tents of Shem” – the Divine Presence rested only in the tents of Shem.49The full manifestation of the Divine Presence was found only in the Temple built by Solomon, a descendant of Shem, and not in the second Temple, which was sponsored by Cyrus, a descendant of Yefet.

Bar Kappara said: The words of the Torah will be said in the Greek language50The nation of Greece (Yavan) being a descendant of Yefet (Genesis 10:2). in the tents of Shem.51The Greek translation of the Torah was authorized to be read in the synagogue (see Mishna Megilla 1:8). Rabbi Yudan said: From here there is a source from the Torah for translations [of the Torah].52In our verse the Torah itself alludes to a Greek translation of the Torah.

That is what is written: “They read in the scroll of the Torah of God, [explicated, providing insight, and they elucidated the reading]” (Nehemiah 8:8). “They read in the scroll of the Torah of God” – this is the biblical text itself; “explicated” – this refers to translation; “providing insight” – this refers to the cantillation notes;53Which serve as punctuation, imparting the proper manner of grouping the words with one another. “and they elucidated the reading” – this refers to [the demarcation of the] beginnings of the verses.

Rabbi Huna ben Luleyani says: This refers to the delineation [of verses] and proofs.54When the text is unclear, one determines the meaning based on context and proofs cited from elsewhere. The Rabbis of Caesarea said: From here, the [concept of the] Masoret55Masoret is the body of work that establishes the correct pronunciation and spelling for each word of the Torah. is derived. Rabbi Ze’ira and Rabbi Ḥananel in the name of Rabbi: Even if one is as familiar with the Torah as Ezra, he should not recite it orally while writing [a Torah scroll].56When writing a Torah scroll, the scribe must copy from another Torah scroll, even if he knows the correct wording and spelling by heart.

But is it not taught that there was once an incident involving Rabbi Meir in Asia Minor; there was no Scroll of Esther there, and he recited it orally and wrote it down [for use on Purim]? Over there57In Babylon. they say: He wrote two scrolls; he put the first one aside and certified the second [for use].58The second was copied from the first, so it was valid. The first, which was not copied from another text, was disqualified.

“The sons of Yefet: Gomer, and Magog, and Madai, and Yavan, and Tuval, and Meshekh, and Tiras” (Genesis 10:2). “The sons of Yefet: Gomer, and Magog [and Madai]” – these are Africa, Germania, Madai. [“And Yavan, and Tuval and Meshekh”] – Macedonia, Isnia, and Tonia. “Tiras” – Rabbi Simon said: This is Persia. The Rabbis say: Thrace.

“And the sons of Gomer: Ashkenaz, and Rifat, and Togarma” (Genesis 10:3). “And the sons of Gomer: Ashkenaz, and Rifat, and Togarma” – Asia, Adiabene, and Germania; Rabbi Berekhya said: Germanicia. “And the sons of Yavan: Elisha, and Tarshish, Kitim, and Dodanim” (Genesis 10:4). “And the sons of Yavan: Elisha, and Tarshish, [Kitim, and Dodanim]” – Hellas and Tarsus, Italia, and Dardania.

One verse says: “And Dodanim” and another verse says: “and Rodanim” (I Chronicles 1:7).1Referring to the same nation. Rabbi Simon and Rabbi Ḥanin, Rabbi Simon said: Dodanim – because they were Israel’s cousins [benei dodin]. Rodanim – because they would come and oppress [rodin] them.2They sometimes regarded themselves as close as kin to Israel, and at other times they oppressed them. Rabbi Ḥanina said: When Israel is ascendant, they say to them: ‘We are your cousins,’ and when they are in decline, they come and oppress them.

“And the sons of Ḥam: Kush, and Mitzrayim, and Put, and Canaan” (Genesis 10:6). “And the sons of Ḥam: Kush, and Mitzrayim, and Put, and Canaan” –Rabbi Shimon ben Lakish said: We might have been under the impression that the family of Put was assimilated [into other nations].3Since, unlike all his brothers, he is never mentioned again in the Torah. But Ezekiel came and stated explicitly [otherwise]: “Kush, Put and Lud and all the intermingled people, Cub and the children of the land of the covenant, will fall with them by the sword” (Ezekiel 30:5).4Put is mentioned as an extant nation in the times of Ezekiel.

“And Kush begot Nimrod; he began to be a mighty one in the earth” (Genesis 10:8). “He was a mighty hunter before the Lord; therefore it is said: Like Nimrod, a mighty hunter before the Lord” (Genesis 10:9). “And Kush begot Nimrod” – that is what is written: “A meditation by David, a song that he sang to the Lord concerning the words of Kush Ben Yemini” (Psalms 7:1). Rabbi Yehoshua bar Neḥemya in the name of Rabbi Ḥanina ben Yitzḥak: He said it corresponding to the [harsh] justice administered by that wicked one.5Esau/Edom, and his descendants, the Romans.

But was Esau a Kushite?6Of course not; he was a descendant of Abraham. The meaning [of this description] is, rather, that he performed deeds like the deeds of [Kush’s son] Nimrod. That is what is written: “Therefore it is said:…Nimrod, a mighty hunter before the Lord” is not written here, but rather, “like Nimrod, a mighty hunter” (Genesis 10:9)7Implying that there is someone else who is “like Nimrod.” – just as that one hunted [ensnared] people through their words, so, too, this one hunts [ensnares] people with their words.8Of Esau it is said “he had [meat from] hunted animals in his mouth” (Genesis 25:28). [They say:] ‘You [claim you] did not steal?

Who stole with you?9The judge would thus seek to incriminate the defendant despite his protestations of innocence. You [claim you] did not kill? Who killed with you?’

“He [hu] was a mighty hunter before the Lord” – there five instances of hu10When hu (meaning “he is” or “he was”) is used to introduce a description of a person just named. that are in a good sense and five instances of hu that are in a bad sense. [These are the bad ones:] “He was a mighty hunter before the Lord”; “He is Esau, father of Edom” (Genesis 36:43); “He was Datan, and Aviram” (Numbers 26:9); “He was King Aḥaz” (II Chronicles 28:22); “He was Aḥashverosh” (Esther 1:1).

And five are in a good sense: “Abram, he is Abraham” (I Chronicles 1:27); “He was Moses, and Aaron” (Exodus 6:27); “He is Aaron, and Moses” (Exodus 6:26); “He was King Hezekiah” (II Chronicles 32:30); “He was Ezra, ascended from Babylon” (Ezra 7:6). Rabbi Berekhya in the name of Rabbi Ḥanin: We have one that is even better than them all: “He is the Lord our God” (Psalms 105:7), meaning that His attribute of mercy is eternal.

“The beginning of his kingdom was Babel, and Erekh, and Akad, and Kalne, in the land of Shinar” (Genesis 10:10). “The beginning of his kingdom was Babel, and Erekh, and Akad, and Kalne” – Ḥeren, Nesibin, and Katosfin. “In the land of Shinar” – this is Babylon. Why was it called Shinar?

Reish Lakish said: It is because all the dead of the Flood were deposited [ninaru] there. Another interpretation, [it is called] Shinar because it is empty [meno’eret] of mitzvot, as there is no teruma, no tithes, and no Sabbatical year [there]. Another interpretation, [it is called] Shinar because they [its inhabitants] would die in discomfort [tashnik], without a lamp and without a bath.11Oil for lamps and wood for heating water were in short supply in Babylon.

Another interpretation, [it is called] Shinar because their princes12Torah scholars. die as youths [ne’arim]. Another interpretation, [it is called] Shinar because its princes look into the Torah while they are still youths [ne’arim]. Another interpretation, [it is called] Shinar because it produced an enemy [soneh] and a foe [ar] of the Holy One blessed be He. Who is that?

It is Nebuchadnezzar. “Ashur left that land, and he built Nineveh, and Rehovot Ir, and Kalah” (Genesis 10:11). “And Resen between Nineveh and Kalah; that is the great city” (Genesis 10:12). “Ashur left that land” – Ashur left that conspiracy [of Babel].13The conspiracy that led to the building of the Tower of Babel.

When he saw all of them coming to contest the Holy One blessed be He, he vacated his land. The Holy One blessed be He said to him: ‘You left four [cities],14Babel, and Erekh, and Akad, and Kalne. by your life, I will repay you by giving you four [cities]’: “And he built Nineveh, and Rehovot Ir, and Kalaḥ…and Resen” (Genesis 10:11–12). [Resen is] Telasar.15See Isaiah 37:12. But he [Ashur] did not do so [indefinitely]; rather, because it [the nation of Ashur] came and participated with them [the Babylonians] in the destruction of the Temple,16As it is stated: “Also Ashur has joined them” (Psalms 83:9). the Holy One blessed be He said to him: ‘Yesterday you were a chick [efroaḥ] and now an egg?17Instead of progressing, as an egg progresses into a chick, you regressed.

Originally you forsook the generation of the Dispersion, but now you have joined the evildoers. Yesterday you soared [mafriaḥ] with mitzvot and good deeds, but now you are shut in like an egg? That is astonishing.’ That is why [it is written]: “[Also Ashur has joined them]; they give a hand to the sons of Lot, Selah.” (Psalms 83:9) – for a curse [levat].18Lot is interpreted as levat, a curse.

Since you joined the others in destroying the Temple, you are cursed. “And Resen between Nineveh and Kalah …[that is the great city]” – we do not know whether Resen is the great city, or Nineveh is the great one. From what is written: “Nineveh was an exceptionally great city, a journey of three days” (Jonah 3:3), we see that Nineveh was the great city.

“And Mitzrayim begot Ludim, and Anamim, and Lehavim, and Naftuḥim” (Genesis 10:13). “And Mitzrayim begot Ludim…” – all of the coinages of Egypt are only with yam:19All the sons of Mitzrayim had names ending in yud mem, which spells yam [the sea]. Ludim – the Ludim of the sea [Ludei yam], Anamim – the Anamim of the sea [Anamei yam], as their names imply, Lehavim – the Lahav of the sea [Lahav yam], Naftuḥim – the Naftuḥim of the sea [Naftuḥei yam].20All these nations lived by the sea.

“And Patrusim, and Kasluḥim, from which the Philistines and the Kaftorim emerged” (Genesis 10:14). “Patrusim” – Parvitot. “Kasluḥim” – Pekusim. Rabbi Abba bar Kahana said: Patrusim and Kasluḥim produced bachelors, these would steal the wives of those, and those would steal the wives of these.

What emerged from them? Philistines – mighty,21They would invade [poleshim] other lands. Kaftorim – dwarfs.22They were small and round like buttons [kaftorim].

“And Canaan begot Sidon his firstborn, and Ḥet” (Genesis 10:15). “And the Yevusites, and the Emorites, and the Girgashites” (Genesis 10:16). “And the Hivites, and the Arkites, and the Sinites” (Genesis 10:17). “And the Arvadites, and the Tzemarites, and the Ḥamatites and then the families of the Canaanites dispersed” (Genesis 10:18).

“And Canaan begot Sidon… And the Hivites” – Ḥaldin; “and the Arkites” – Arka of Lebanon; “the Sinites” – Orthosia; “the Arvadites” – Aradus; “the Tzemarites” – Homs. Why does it call them Tzemarites? Yehuda bar Rabbi said: It is because they work with wool [tzemer]. The Ḥamatites – Epiphania.

“The border of the Canaanites was from Sidon, as you approach Gerar, until Gaza as you approach Sodom and Gomorrah and Adma and Tzevoyim, until Lasha” (Genesis 10:19). “The border of the Canaanites was from Sidon…[until Lasha] ” – until Callirhoe.

“And to Shem, father of all the children of Ever, brother of Yefet the eldest, children were also born” (Genesis 10:21). “And to Shem, father of all the children of Ever…[brother of Yefet the eldest]23This phrase could also be translated: the elder brother of Yefet.” – we do not know whether Shem is the eldest or Yefet is the eldest. From what is written: “These are the descendants of Shem. Shem was one hundred years old, and he begot Arpakhshad two years after the Flood” (Genesis 11:10),24Noah’s eldest son was born when he was five hundred year old (Genesis 5:32), and the Flood began when he was six hundred years old (Genesis 7:6), so Noah’s eldest son was one hundred years old when the Flood began.

Shem, however, turned one hundred two years after the Flood. we see that Yefet was the eldest. “Two sons were born to Ever; the name of the one was Peleg, as in his days the world was divided, and the name of his brother was Yoktan” (Genesis 10:25). “Two sons were born to Ever; the name of the one was Peleg, as in his days the world was divided” – Rabbi Yosei says: The ancients, because they knew their ancestors [personally],25Since they lived very long lives, spanning many generations. would give names [to their children] on the basis of events [of their lives], but we, who do not know our ancestors,26Because they are already dead when our children are born. give names [to our children] after our ancestors.

Rabban Shimon ben Gamliel says: The ancients, because they utilized the divine spirit [of prophecy], would give names on the basis of events, but we, who do not utilize the divine spirit, give names after our ancestors. Rabbi Yosei ben Ḥalafta said: Ever was a great prophet, as he named [his son] on the basis of [future] events. That is what is written: “Two sons were born to Ever… [the name of the one was Peleg, as in his days the world was divided [niflega]].”27Ever named his son after the dispersion of the Tower of Babel, an event that would happen later in his life.

Why was he named Yoktan? It is because he minimized [maktin] himself28He acted humbly. and his affairs. What did he merit? He merited to produce thirteen families.

If for the younger son who minimized his affairs it is so, for an older one who minimizes his affairs, all the more so.29If even the younger son is rewarded for acting humbly, all the more so if an older son does so. Similarly, “Israel extended his right hand, and laid it upon the head of Ephraim, who was the younger [hatza’ir]” (Genesis 48:14) – Rabbi Huna said: From the report of their births,30In Genesis 41:51–52. do we not know that he [Ephraim] was the younger?

The explanation [for repeating the information here] is that he used to downplay [matz’ir] his affairs. What did he merit? He merited the birthright. If the younger one who downplayed his affairs merited the birthright, an older one who downplays his affairs, all the more so.

“And Yoktan begot Almodad, and Shelef, and Ḥatzarmavet, and Yeraḥ” (Genesis 10:26). “And Yoktan begot Almodad, and Shelef, and Ḥatzarmavet” – Rabbi Huna said: There is a place named Ḥatzarmavet,31Literally, courtyard of death. [and it is so called] because they eat leeks and wear papyrus garments,32So dire is their poverty. and anticipate death every day.33They look forward to death, since they are so deprived.

Rabbi Shmuel said: They do not have even papyrus garments. “Their dwelling was from Mesha, as you approach Sefar, the mountain of Kedem” (Genesis 10:30). “Their dwelling was from Mesha” – Elazar ben Pinḥas said: Mesha is death.34This is a metaphor. All the children there were illegitimate, and illegitimate children do not live long.

Media is ill.35Their children are mostly legitimate, but there are some illegitimate among them. Eilam and Govevei are dying.36The majority are illegitimate. Ḥevel Yama is the sky blue wool of Babylon.37Sky-blue wool is the most expensive material. Ḥevel Yama contains people of the finest lineage in Babylon. Tzor and Tzayar are the sky blue wool of Ḥevel Yama. Rabbi Yehuda says: Mesopotamia is like the Exile38Exile is a moniker for Pumbedita, a place with fine lineage. in terms of lineage. “As you approach Sefar” – Tafrei. “The mountain of Kedem” – the mountains of the east.39Kedem often means east.

“The entire earth was of one language and of common speech” (Genesis 11:1). “The entire earth was of one language…” – Rabbi Elazar in the name of Rabbi Yosei bar Zimra began: “Do not kill them, lest my people forget; scatter them by Your power and take them down” (Psalms 59:12). The Rabbis interpreted the verse regarding Do’eg and Aḥitofel. David said [to God]: ‘Do not kill Do’eg and Aḥitofel, “lest my people forget” – lest the coming generations forget [what they did].

“Scatter them by Your power” – displace them. “And take them down” – take them down from their prominence.’ As for us, what will He do for us? “My Lord is our shield” (Psalms 59:12).

“The sin of their mouths, the words of their lips” (Psalms 59:13) – this one permitted sexual immorality and bloodshed, and that one permitted sexual immorality and bloodshed. This one permitted sexual immorality and bloodshed, as it is stated [that Aḥitofel said]: “Go consort with your father’s concubine” (II Samuel 16:21); “I will come upon him, and he will be weary and discouraged” (II Samuel 17:2).

That one permitted sexual immorality and bloodshed – Naḥman son of Rabbi Shmuel bar Naḥmani said [that Do’eg said to Saul]: ‘Now, free his wife and declare him a condemned man, so it is as if he is already dead, his life forfeited and his wife permissible [to remarry].’ Rabbi Elazar in the name of Rabbi Yosei bar Zimra interpreted it regarding the generation of the Dispersion. Israel said: ‘Do not kill the generation of the Dispersion lest the coming generations forget [what they did]: “Scatter them by Your power and take them down” (Psalms 59:12) – displace them and take them down from above to below.’

As for us, what will He do for us? “My Lord is our shield” (Psalms 59:12). “The sin of their mouths” (Psalms 59:13) – because of the sinful words that they uttered with their mouths, [saying]: ‘Once every one thousand six hundred and fifty-six years, the firmament collapses.1The Flood occurred in year 1656 from Creation. These people believed that it was part of some natural cycle, not an act of God.

Come, rather, and let us prepare supports; one to the north, one to the south, one to the west, and the one here will support it to the east.’ “The words of their lips [sefateimo]” (Psalms 59:13) – “the entire earth was of one language [safa] and of common speech.”

Rabbi Abba began: “If you crush a fool among the groats in a mortar with a pestle, his folly will not be removed from him” (Proverbs 27:22). Rabbi Abba bar Kahana said: This is analogous to one who crushes barley grains with a pestle, thinking that he is rendering them high quality. But even after he raises and lowers it, “his folly will not be removed from him.” So it was with the generation of the Flood and the generation of the Dispersion. [Two years] after the Flood, “the entire earth was of one language and of common speech.”

Rabbi Yoḥanan began: “One who repays good with evil, evil will not move from his house” (Proverbs 17:13). Rabbi Yoḥanan said: If your friend received you with [serving you] lentils, receive him with [serving him] meat. Why? Because he performed an act of kindness for you first.2The one who initiates kindness first has done something of great importance, and if you want to repay him in kind, you should show even greater kindness towards him.

Rabbi Shimon bar Abba said: It is not only one who repays good with evil, but even one who repays evil with evil, that “evil will not move from his house.” Rabbi Alexandri said: “One who repays good with evil,” as the Torah said: “If you see the donkey of your enemy crouching under its burden, shall you refrain from assisting him? You shall surely assist him” (Exodus 23:5).3From this it is derived that even one who did evil to you, you are obligated to repay him with good and not evil.

Regarding him4Regarding one who fails to do so. it says: “One who repays good with evil, [evil] will not move…” Rabbi Berekhya interpreted the verse regarding these generations, the generation of the Flood and the generation of the Dispersion, as it is written after the Flood: “The entire earth was of one language and of common speech.”5Having a common language is a great advantage, but these people repaid God’s kindness with evil.