ספר בראשית - פרשת נח - ו:ט-כב - ראשון

These are the generations of Noach: Noach was a righteous man, perfect in his generations; Noach walked with Elokim. The verse introduces Noach by emphasizing his righteousness and perfection. The phrase "in his generations" is significant and will be discussed further. The Torah describes Noach as someone who walked with Hashem, indicating a special closeness and guidance from above.

Rashi explains that since the Torah mentions Noach, it immediately records his praise, as it says in Mishlei 10:7, "Zeicher Tzadik Livrocha"—the mention of a righteous person is for a blessing. Another explanation is that the Torah does not immediately list the names of Noach's children after the words "these are the generations of Noach" to teach that the main offspring of the righteous are their good deeds. The focus is on Noach's character and actions, not just his biological descendants.

On the words "in his generations" (bedorosav), Rashi brings two interpretations from our sages. Some interpret it as praise: if Noach was righteous even in a corrupt generation, how much more so would he have been considered righteous in a generation of other righteous people. Others interpret it as a criticism: he was only considered righteous in comparison to his own generation, but had he lived in the generation of Avraham, he would not have been regarded as anything special. This debate highlights whether Noach's righteousness was absolute or only relative to those around him.

Noach walked with Elokim. Rashi notes that regarding Avraham, the Torah says "walk before Me" (his'halech lefonai), or "Hashem before whom I walked" (asher hisalachti lefonav). The difference is that Noach needed Hashem's support to uphold him, while Avraham strengthened himself and walked in his righteousness independently. This distinction shows that Noach's relationship with Hashem was one of being supported, whereas Avraham was able to stand on his own in his righteousness.

Rashi explains the word "his'halech" (walked) is in the past tense. This is an example of how the letter lamed is used in the heavy (koved) form in Hebrew grammar, where it can serve both for the future (imperative) and the past tense in the same form. For example, in Bereishis 13:17, "kum his'halech"—"rise, walk"—is future/imperative, while "his'halech Noach" is past. Similarly, in Shmuel Aleph 12:19, "yispalel ba'ad avadecha"—"pray for your servants"—is future/imperative, and in Melachim Aleph 8:42, "uva v'yispalel el habayis hazeh"—"and he will come and pray toward this house"—is past. The vav at the beginning of the word can convert it to the future tense. This grammatical point clarifies how the Torah uses the word "walked" in different contexts.

Noach fathered three sons: Shem, Chom, and Yafes. The verse simply lists the names of Noach's sons, who will play significant roles in the events that follow.

Now the earth was corrupt before Elokim, and the earth became full of robbery. The verse describes the moral decline of the world before the flood. Rashi explains that the word "vatischase" (was corrupt) is an expression of immorality and idolatry. In other editions, it is specified that all flesh had corrupted its way. The word is used similarly in Devarim 4:16, "pen tashchisun"—"lest you become corrupt." The earth being filled with "chomos" refers to robbery, specifically gezel (theft). Other editions add a reference from Yonah 3:8, where "chomos" is described as dishonesty that is in their hands.

Rashi explains on the words "vatischase" (was corrupt) that it refers to immorality and idolatry, as in Devarim 4:16, "pen tashchisun"—"lest you become corrupt." The phrase "ki hishchis kol basar"—"for all flesh had corrupted its way"—means that all creatures, even animals and birds, would mate with those not of their own species. This highlights the extent of the corruption that filled the world before the flood.

"And the earth became full of chomos" — Rashi explains that chomos means robbery, gezel. In some editions, Rashi adds a proof from the book of Yonah, chapter 3, verse 8, where it says, "and of the dishonest, chomos, which is in their hands." So, chomos here refers to theft and robbery.

Verse 12: "And Elokim saw the earth, and behold, it had become corrupted, for all flesh had corrupted its way upon the earth." This verse describes how Hashem saw that the earth was completely corrupt, and that all flesh had corrupted its way. The corruption here is explained as not only among people, but also among animals and birds, as Rashi will clarify. The corruption refers to both immorality and idolatry, and even the animals were involved in corrupt behavior, as will be explained in the next Rashi.

Rashi on "for all flesh had corrupted its way": Rashi explains that even cattle, beasts, and birds would mate with those who were not of their own species. In other words, the corruption was so widespread that it affected not only humans, but also the animal kingdom, to the point that animals were mating outside their species.

Verse 13: "And Elokim said to Noach, 'The end of all flesh has come before Me, for the earth has become full of robbery because of them, and behold, I am destroying them from the earth.'" Hashem tells Noach that the time has come for the destruction of all living beings, because the earth is filled with robbery and corruption. The decree is now sealed, and Hashem is about to bring destruction upon the world because of the people's actions.

Rashi on "the end of all flesh": Rashi says that wherever you find promiscuity and idolatry, a pestilence — Andrelmusya — comes upon the world, and it kills both good and bad alike. This means that when society is filled with immorality and idol worship, a general calamity comes that does not distinguish between the righteous and the wicked. The parenthetical words in this Rashi do not appear in Bereishis Rabbah or in earlier printed editions of Rashi. The word Andrelmusya is translated as pestilence, following the Aruch.

"For the earth has become full of robbery" — Rashi explains that the verdict was sealed only because of robbery. In other words, although there were many sins, the final decree of destruction was because of the sin of theft and robbery.

"Es ha'aretz" — Rashi explains that this phrase is similar to "min ha'aretz," meaning "from the earth." He brings examples from other verses: in Shemos 9:29, "k'tzeisi es ha'ir" means "when I go out from the city"; in Melachim Alef 15:23, "chala es raglav" means "he was stricken in his feet," i.e., from his feet. Another explanation: "es ha'aretz" means "together with the earth," that even the three handbreadths of the depth of the plowshare were obliterated and dissolved — not just the people and animals, but even the very earth itself was affected by the destruction.

Verse 14: "Make for yourself an ark of atzei gofer (gopher wood); you shall make compartments in the ark, and you shall caulk it inside and outside with pitch." Hashem commands Noach to build an ark out of gopher wood, to make compartments for the animals, and to seal it with pitch both inside and outside. Rashi explains that there are many ways Hashem could have saved Noach, but He chose this method so that the people of the generation would see Noach building the ark for 120 years and ask him why he was doing it. Noach would then tell them that Hashem was going to bring a flood, and perhaps they would repent. Rashi also explains that atzei gofer is the name of a type of wood, chosen because of the sulfur with which the generation would be destroyed. The compartments were for each animal and wild beast. The word kofer (pitch) is explained as zefes (tar), and Rashi brings a proof from the Talmud that the word kufra means pitch. In the case of Moshe's ark, since the water was calm, it was enough to have mud on the inside and pitch on the outside, so that Moshe would not smell the bad odor of pitch. But here, because of the force of the water, the ark was caulked with pitch both inside and outside.

"Make for yourself an ark" — There are many ways through which Hashem could have brought relief and rescue, so why did He trouble Noach with building the ark? It was so that the people of the generation of the flood would see him busy with it for 120 years and would ask him, "What is this for?" He would answer them, "The Holy One, blessed be He, is going to bring a flood upon the world." Perhaps, seeing this, they would repent.

"Atzei gofer" — This is its name. Why was it chosen from this species? Because of the word gofer, which is related to sulfur (gofris), as it was decreed upon them to be blotted out with sulfur.

"Kanim" — This means compartments, individual dwellings for each domestic animal and wild beast. Each animal had its own separate section in the ark.

"Bakofer" — The word zefes (pitch) in Aramaic is kofer. We find in the Talmud the word kufra meaning pitch. Regarding Moshe's ark, since the water was calm, it was enough to have clay on the inside and pitch on the outside. Additionally, so that the righteous Moshe would not smell the bad odor of pitch. But here, because of the force of the water, Noach had to caulk the ark with pitch both inside and outside.

This is the size you shall make it: three hundred cubits the length of the ark, fifty cubits its breadth, and thirty cubits its height.

You shall make a skylight for the ark, and to a cubit you shall finish it to the top. The entrance of the ark you shall place in its side. You shall make it with bottom compartments, second story compartments, and third story compartments — three levels, one above the other. The upper compartments were for people, the middle ones for animal dwellings, and the bottom ones for waste matter.

"Tzohar" — Some say this was a window, while others say it was a precious stone that gave them light.

"Ve'el ama techalena milma'ala" — Its covering was slanted upwards until it narrowed at the top to one cubit, so that the rain would run down and not collect on the roof.

"You shall place it in its side" — so that the rain should not fall into it. The entrance to the ark was positioned on the side in order to prevent the rain from entering.

"Bottom compartments, second story compartments, and third story compartments" — there were three stories, one above the other. The upper compartments were for people, the middle ones for animal dwellings, and the bottom ones for waste matter.

"And I, behold, I am bringing the floodwaters upon the earth to destroy all flesh in which there is the spirit of life from beneath the heavens; everything that is on the earth will perish." This verse is explained as follows: Hashem is ready to agree with those angels who urged Him, as it says in Tehillim, "What is man that You should remember him?" The word Mabul (flood) is explained as something that mixed up everything, transported everything from the high ground to the low ground. This is the meaning of the Targum Onkelos, who translates it as "Tofna" — that it caused everything to float and brought them down to Bavel, which is deep. This is why the land was called Shinar, because all those who died in the flood were shaken out there.

"And I, behold, I am bringing" — behold, I am ready to agree with those who urged Me and said before Me long ago, as it says in Tehillim (8:5), "What is man that You should remember him?" In other words, Hashem is now agreeing with the angels who questioned the value of mankind.

"Mabul" — this means that it wore out everything, mixed up everything, and transported everything from the high ground to the low ground. This is the language of Onkelos, who translates it as "Tofna" — that it caused everything to float. It brought them down to Bavel, which is deep, and this is why it was called Shinar, because all those who died in the flood were shaken out there.

"And I will set up My covenant with you, and you shall come into the ark — you, your sons, your wife, and your sons' wives with you." The explanation here is that a covenant was necessary for the fruit, so that they would not rot and become spoiled, and also so that the wicked people of the generation would not kill Noach. The verse also specifies the order: you and your sons, and your wife and your sons' wives, indicating that the men and women were to be separate. From here, it is derived that they were prohibited from engaging in marital relations while in the ark.

"And I will set up My covenant with you" — a covenant was necessary regarding the fruit, so that they would not rot and become spoiled, and also so that the wicked people of the generation would not kill Noach.

"You and your sons and your wife" — the men separately and the women separately. From here, it is derived that they were prohibited from engaging in marital relations.

And of all living things, of all flesh, you shall bring two of each into the ark to preserve alive with you; they shall be male and female. This means that Noach was commanded to bring into the ark two of every living creature, one male and one female, in order to keep them alive during the flood. The verse emphasizes that this applies to all types of living beings, and that the pairs should be male and female so that they could later reproduce and repopulate the earth after the flood.

Rashi explains on the words "U'mikol HaChai"—"And of all living things"—that this includes even demons. In other words, even those creatures that are not physical in the usual sense, such as demons, were included in the command to bring two of each into the ark.

On the words "Shnayim Mikol"—"two of each"—Rashi explains that from the least numerous of them, there were no less than two. That is, even the species that were least numerous, there were at least two of each, one male and one female. This ensures that every species would have a pair to survive and continue after the flood.

Of the fowl after its kind, and of the animals after their kind, and of every creeping thing upon the ground after its kind, two of each shall come to you to preserve alive. This verse details that Noach was to bring two of every kind of bird, animal, and creeping thing, each according to its species, into the ark. The phrase "they shall come to you" indicates that the animals would come on their own to Noach, and his task was to receive them and ensure their survival in the ark.

Rashi explains on the words "Meha'of leminayhu"—"of the fowl after its kind"—that this refers to those birds that mated only with their own kind and did not corrupt their way. These animals came by themselves to the ark. Furthermore, Rashi says that any animal that the ark accepted, Noach brought into it; but if the ark did not accept it, it did not enter. In other words, the ark would not allow in animals that had corrupted their ways, and only those that remained pure and uncorrupted were able to enter the ark.

And you, take for yourself of every food that is eaten, and gather it to yourself; and it shall be for you and for them to eat. This verse instructs Noach to gather all types of food that could be eaten, to store it in the ark for himself and for all the animals. This was necessary so that there would be enough provisions for the duration of the flood, for both Noach and all the creatures that would be with him in the ark.

Noach did according to all that Elokim commanded him; so he did. This verse states that Noach fulfilled everything that Hashem commanded him, carrying out all the instructions regarding the building of the ark, gathering the animals, and preparing the food. Noach's obedience is emphasized here, showing that he followed Hashem's command completely and faithfully.

Rashi explains on the words "Vaya'as Noach"—"Noach did"—that this refers specifically to the building of the ark. In other words, this verse is telling us that Noach actually constructed the ark as Hashem had commanded him.