ספר בראשית - פרשת נח - ט:יח-י:לב - ששי

The verse says: "And the sons of Noach who came out of the ark were Shem, Chum, and Yafes. And Chum was the father of Knaan." The Torah lists the three sons of Noach who survived the flood and emerged from the teivah. It specifically mentions that Chum was the father of Knaan. The question arises: why does the Torah need to mention here that Chum was Knaan’s father? Later, the Torah will list the children of each son, so why say it now? The answer is that this is to set up the story that follows, where Knaan is cursed because of Chum’s actions. By stating here that Chum is Knaan’s father, the Torah prepares us to understand why, when Knaan is cursed, it is relevant that he is Chum’s son. This way, when the curse comes, we already know the relationship between Chum and Knaan.

Rashi asks: Why does the Torah need to say here that Chum was the father of Knaan? The reason is that this section is about Noach’s drunkenness, and it was Chum who sinned in this incident. Because of Chum’s misdeed, Knaan was cursed. At this point, the Torah has not yet listed the descendants of Chum, so we would not know that Knaan is his son. Therefore, the Torah tells us here that Chum was the father of Knaan, so that when we read about Knaan being cursed, we understand that he is Chum’s son and that the curse is connected to Chum’s actions.

The verse says: "These three were the sons of Noach, and from these the whole earth spread out." This means that after the flood, the entire world was repopulated through the descendants of these three sons. Everyone else had perished in the flood, so all the nations of the world come from Shem, Chum, and Yafes. Later, the Torah will detail the descendants of each son, and we will see how the various nations trace back to them. Rashi also points out that Chum prevented Noach from having any more children, so all of humanity comes from these three.

The verse says: "And Noach, the man of the earth, began and planted a vineyard." Noach is called an ish ha'adamah, a man of the ground, meaning he was an expert or master of working the land. He began by planting a vineyard. Rashi explains that Noach made himself chulin—he made himself ordinary or profane—by choosing to plant a vineyard first, rather than planting something else. He should have started with a different kind of planting, not with grapes for wine. The Torah is highlighting that Noach, who was a craftsman of the land, chose to plant a vineyard as his first act after the flood.

Rashi explains on the words vayachel—he began—that Noach made himself chulin, meaning he made himself ordinary or profane. He should have first occupied himself with planting something else, not a vineyard. The implication is that it was inappropriate for Noach to begin his agricultural work after the flood with planting grapes for wine, rather than something more essential.

The phrase ish ha'adamah means "master of the land" or "lord of the land." It is similar to the expression in Rus, "ish Naomi," which means the husband or master of Naomi. Here, it means that Noach was a craftsman, someone who knew how to work the land expertly. It does not simply mean "man of the earth" in a generic sense, but rather someone who is a master or expert in agriculture.

Rashi explains on the words vayita kerem—"and he planted a vineyard"—that when Noach entered the ark, he brought with him vine branches and shoots of fig trees. This means that Noach had already planned ahead and brought these plants into the ark so that he would have them available to plant after the flood. Rashi is somewhat bothered by the question of how Noach had these plants to replant, since the flood would have destroyed all vegetation, especially if the water reached three tefachim (handbreadths) deep into the ground. It seems that Noach only brought in vine branches and fig shoots, and Rashi wonders why he did not bring other types of plants as well. Perhaps Rashi means that Noach should have started with something else, but in any case, he brought these in and planted them after the flood.

The verse says: "And he drank of the wine and became drunk, and he uncovered himself inside his tent." Noach drank the wine produced from his vineyard, became intoxicated, and was uncovered in his tent. The word aholo (his tent) is usually spelled with a vav, but here it is spelled with a hei. Rashi explains that this is a hint (remez) to the ten tribes, who are called by the name aholo. The verse is hinting at the exile of the ten tribes, who were exiled because of their involvement with wine, as it says in Navi that they drank wine in large quantities. So, the spelling of aholo with a hei alludes to this future event.

The word ahalo is written as ahalah in the Torah, with a heh at the end instead of a vav. This is a hint to the ten tribes who are called by the name of Shomron, which itself is called ahalah. The verse is alluding to the exile of the ten tribes, who were exiled because of their involvement with wine. As it says in Amos (6:6), “those who drink wine from bowls.” So the spelling of ahalah here hints to the future exile of the ten tribes due to their indulgence in wine.

The word vayisgal is in the reflexive form, meaning that Noach uncovered himself or was uncovered in his tent. The form of the word indicates an action that happened to himself.

Chum, who is the father of Knaan, saw his father's nakedness and went and told his two brothers outside. The Torah emphasizes here that Chum is the father of Knaan, even though later on it will list the children of Chum and the children of Knaan. The reason it mentions it here is because this section is dealing with the episode of Noach becoming drunk and the wrongdoing that Chum committed. Since the Torah has not yet listed the children of Chum, if it were to say later that Knaan was cursed, we would not know that Knaan is Chum's son. Therefore, the Torah tells us here that Chum is the father of Knaan, so that when Knaan is cursed because of Chum, we understand the relationship. Some of our sages say that it was actually Knaan who saw and told his father Chum, and that is why Knaan is mentioned and cursed. The verse says that Chum saw his father's nakedness, and there are those who say that this means he castrated his father, and others say that he sodomized him. Chum then went and told his brothers outside what he had seen.

There are some among our sages who say that it was actually Knaan who saw Noach’s nakedness and told his father Chum. That is why Knaan is mentioned in connection with this incident and why he was cursed.

Regarding the phrase “he saw his father’s nakedness,” there are those who say that Chum castrated Noach, and others who say that he sodomized him. These are two different opinions among the sages about what exactly Chum did to his father.

Shem and Yafes took the garment and placed it on both their shoulders. They walked backwards so as not to see their father’s nakedness, and they covered him. Their faces were turned backwards, and they did not see their father’s nakedness. The verse uses the singular form vayikach (he took) instead of the plural (they took), which teaches that Shem exerted himself more in this mitzvah than Yafes did. Because of this, Shem’s descendants merited the mitzvah of wearing a tallis with tzitzis, while Yafes’s descendants merited burial, as it says, “I will give Gog a place for burial.” Chum, who degraded his father, it says about his descendants, “So will the king of Ashur lead the captives of Egypt and the exile of Kush, young and old, naked and barefoot, with their buttocks uncovered.”

The verse does not say "they took" (vayikchu), but rather "he took" (vayikach). This teaches that Shem exerted himself more in this mitzvah than Yafes did. Therefore, Shem’s descendants merited the mitzvah of tzitzis, while Yafes’s descendants merited burial, as it says, “I will give Gog a place for burial” (Yechezkel 39:11). Chum, who degraded his father, it says about his descendants, “So will the king of Ashur lead the captives of Egypt and the exile of Kush, young and old, naked and barefoot, with their buttocks uncovered” (Yeshayahu 20:4).

Why does the verse say a second time that their faces were turned backwards? This teaches that when they got close to Noach and needed to turn themselves in order to cover him, they turned their faces backwards again, so as not to see his nakedness even at that moment.

Noach awoke from his wine and realized what his younger son had done to him. The phrase "his younger son" here, as Rashi will explain, refers to the one who was the most degraded and despised among his sons. The Torah uses the term "katan"—the smallest or youngest—not just in the sense of age, but also in the sense of being lowly or degraded. There is a discussion about whether Cham was actually the youngest son, since later on it seems that Yafes was the oldest, then Shem, and then Cham, but here the Torah calls Cham "his younger son" because of his degraded status. So, Noach realized what had happened to him as a result of Cham's actions.

Rashi explains that "his younger son" means the one who is disqualified and despised, similar to the verse in Yirmiyahu (49:15): "Behold, I have made you small among the nations, despised among men." So here too, "katan" means the one who is degraded and looked down upon.

Noach said, "Cursed is Knaan; he shall be a slave of slaves to his brothers." The curse is directed at Knaan, even though Cham was the one who sinned. As explained earlier, Knaan was involved because he told his father about what happened, so he was also a party to the wrongdoing. Noach declares that Knaan will be the lowest of slaves to his brothers, meaning to the children of Cham and also to the other brothers.

Rashi explains: "Cursed is Knaan"—you caused me not to have a fourth son who could serve me, so your fourth son will be cursed. As we see later, Cham's children are listed as Kush, Mitzrayim, Put, and Knaan, so Knaan is the fourth son. Noach is saying, since you prevented me from having a fourth son to help me, your fourth son will be a servant to the descendants of the other brothers. The burden of my work, which would have been shared by my own fourth son, will now fall on your descendants. Rashi also brings what Cham saw that led him to castrate his father: Cham said to his brothers, 'The first man (Adam) had two sons, and one killed the other for the sake of inheritance. Our father has three sons and still seeks a fourth!?' Cham was worried about inheritance and did not want another brother to share in it, so he acted to prevent Noach from having more children.

Noach continued and said, "Blessed is Hashem, the G-d of Shem, and may Knaan be a servant to them." Here, Noach is blessing Hashem, the G-d of Shem, because Hashem will keep His promise to Shem's descendants and give them the land of Knaan. The blessing is that Shem's descendants will inherit the land of Knaan, and Knaan will serve them, not necessarily as slaves, but as those who pay taxes and serve in other ways.

Rashi explains: "Blessed is Hashem, the G-d of Shem"—because Hashem is destined to fulfill His promise to Shem's descendants, to give them the land of Knaan. This is why Noach blesses Hashem as the G-d of Shem, since the land of Knaan will be given to Shem's offspring.

Rashi explains on the words "and may Knaan be a servant to them"—this means that Knaan will be a "mas oved," a tax servant, obligated to pay tribute and serve in that way, not necessarily as a slave in the literal sense, but as someone who is subjugated and serves through taxes and labor.

Noach said, "May Hashem expand Yafes, and may he dwell in the tents of Shem, and may Knaan be a servant to them." Here, Noach is blessing Yafes as well, because he participated with Shem in covering Noach's nakedness. The blessing is that Hashem should expand Yafes, and that Yafes should dwell in the tents of Shem, which refers to the Jewish people, the descendants of Shem. Rashi explains that "Yafes" means "expansion" or "beauty," and that the Divine Presence should rest in the tents of Shem. Even though the Greeks (descendants of Yafes) built the second Beis Hamikdash, the Shechinah did not rest there as it did in the first Beis Hamikdash, which was built by the descendants of Shem. The verse repeats that Knaan will be a servant to them, meaning even when the descendants of Shem go into exile, they will sell slaves from the children of Knaan and Yafes. So, the curse and the blessings are distributed among the sons according to their actions and merits.

The phrase Yafes Elokim LeYefes is translated as: "May Hashem widen for Yefes." The word Yafes means to widen, to expand. So, the blessing is that Hashem should grant Yefes expansion and broadness.

The words Veyishkon BeOhalei Shem mean that the Divine Presence will rest among the Jewish people, who are the descendants of Shem. The Midrash Chachamim adds: Even though it says, "May Hashem widen for Yefes," and Koresh (Cyrus), who was a descendant of Yefes, built the Second Beis HaMikdash, the Divine Presence did not rest there. Where did the Shechinah rest? Only in the First Beis HaMikdash, which was built by Shlomo, a descendant of Shem. So, the Shechinah only rested in the Beis HaMikdash built by Shem's descendants, not by Yefes's descendants, even though Yefes was blessed with expansion.

The phrase Vayehi Kna'an Eved Lamo means that even when the children of Shem will go into exile, they will sell slaves from the children of Kna'an. So, even in the future, when the Jewish people are exiled, there will be a situation where slaves from Kna'an are sold to them.

The verse says that Noach lived after the flood for three hundred and fifty years. This means that after the Mabul, Noach continued to live for another 350 years.

The verse tells us that the total years of Noach's life were nine hundred and fifty years, and then he died. So, Noach lived 950 years altogether, and then he passed away.

This verse introduces the generations of the sons of Noach: Shem, Chum, and Yafes. It says that children were born to them after the flood. So, after the Mabul, Shem, Chum, and Yafes had children, and these are the generations that the Torah is about to enumerate.

The verse lists the sons of Yafes: Gomer, Umogig, Umodai, Yovan, Subal, Umesher, and Vesilas. These are the seven sons of Yafes. The explanation continues that from these sons come various nations, and some of these names—like Yovan, which is Greece, and Vesilas, which is Persia—are recognizable as the ancestors of later nations mentioned in Tanach and history. The Torah begins with the descendants of Yafes, and Rashi will later say that Yafes was actually the oldest son of Noach.

Rashi explains that the word Tiras refers to Persia. So when the verse lists the descendants and mentions Tiras, it is identifying Persia as one of the nations that descended from Yofes.

This verse lists the children of Goymer, who was one of the sons of Yofes. The children are Ashkenaz, Rifat, and Togarmah. Ashkenaz is a name that comes up later in Tanach and Jewish history, and these names are the origins of various nations. The verse is giving us the genealogy of the nations that came from Yofes through his son Goymer.

This verse lists the children of Yovan, another son of Yofes. The children are Elisha, Tarshish, Kitim, and Dodanim. Yovan is identified with Greece, and these names are the roots of different nations and regions. For example, Kitim is associated with Cyprus, and Dodanim is another nation that appears in later texts. The Torah is tracing the origins of these peoples back to Yovan.

This verse summarizes that from these families—the descendants of Yofes—came the separation of the islands of the nations, each in their own land, each according to their language, their families, and their nations. This means that from the children of Yofes, the nations spread out, each to their own territory, with their own language and family structure. The Torah is emphasizing that the diversity of nations, languages, and lands all originated from these descendants after the flood.

This verse lists the sons of Chum: Kush, Mitzrayim, Put, and Knan. These are the four main descendants of Chum, and each of them became the ancestor of different nations. For example, Mitzrayim is Egypt, Kush is a region in Africa, Put is another nation, and Knan is the ancestor of the Canaanite nations. The Torah is setting up the genealogy for the nations that will play significant roles later in the Chumash and in Jewish history.

This verse gives the children of Kush, who was the oldest son of Chum. The children are Sva, Chavila, Savta, Raama, and Savtecha. Then it lists the children of Raama: Sheva and Dedan. These names are the roots of various nations and regions, and some of them, like Sheva and Dedan, appear later in Tanach. The Torah is continuing to trace the origins of different peoples through the descendants of Chum.

This verse says that Kush gave birth to Nimrod. Nimrod began to be a mighty person in the land. The Torah singles out Nimrod among all the descendants of Kush because of his unique role. Nimrod was not just a powerful hunter or warrior, but as Rashi will explain, he was someone who rebelled against Hashem and led others to do so as well. He became a central figure in the events that followed, including the building of the Tower of Bavel and the rebellion against Hashem's authority.

Rashi explains on the words lihiyos gibor—to be a mighty one—that Nimrod made the entire world rebel against Hashem, with the advice and influence of the generation of the dispersion (Dor HaPalaga). Nimrod was not just physically strong, but he used his power to incite others to rebel against Hashem, leading the world in opposition to the divine will.

This verse describes Nimrod as a mighty hunter before Hashem. The phrase "Gibor Tzaid Lifnei Hashem" means that Nimrod was a powerful hunter in the presence of Hashem. The Torah repeats this idea, saying that it became a saying: "Like Nimrod, a mighty hunter before Hashem." The explanation is that Nimrod was not just a hunter of animals, but he was a person who rebelled against Hashem. He was a powerful person who led people to rebel against Hashem, and he did so openly, in Hashem's presence, as if to provoke Him. The Torah emphasizes this by saying that Nimrod was a Gibor Tzaid Lifnei Hashem, meaning he did it in a way that was brazen and in defiance of Hashem.

Rashi explains that the phrase "Gibor Tzaid" means that Nimrod would trap people's minds with his words. He would convince people to rebel against Hashem. It was not just that he was a hunter of animals, but he was a hunter of people, using his speech to sway them and lead them away from Hashem. He would persuade them to go against Hashem's will, and that is why he is called a Gibor Tzaid.

Rashi explains that the words "Lifnei Hashem" mean that Nimrod did all of this with the intention of angering Hashem, as if to provoke Him to His face. He was not just rebelling in private, but he did it openly, in a way that was meant to challenge Hashem directly.

The verse says, "Therefore it is said, 'Like Nimrod, a mighty hunter before Hashem.'" This became a saying about any person who is wicked and brazen, who knows his Master and intentionally rebels against Him. People would say about such a person, "This one is like Nimrod, a mighty hunter before Hashem." In other words, Nimrod became the example of someone who is not just wicked, but does so with chutzpah, knowing Hashem and still rebelling against Him.

This verse tells us that the beginning of Nimrod's kingdom was Bavel, Erech, Akkad, and Kalneh, all in the land of Shinar. Nimrod established his rule over these cities, and this was the start of his kingdom. The city of Bavel is especially significant, as it will later be the site of the Tower of Bavel. Shinar is also mentioned later on, where the people found a valley in the land of Shinar and tried to build the tower. So, Nimrod's kingdom began in these places, and he was the one who established these important cities.

The verse says that from that land, Ashur went out and built Nineveh, Rechovos Ir, and Kalach. Rashi explains that this Ashur is the same Ashur who is listed later as one of the sons of Shem. What happened is that Ashur saw that his sons were listening to Nimrod and joining in the rebellion against Hashem to build the Tower. So Ashur left from among them and went to build his own cities. He built Nineveh, which is later mentioned in the story of Yonah, as well as Rechovos Ir and Kalach. This shows that Ashur separated himself from the rebellion of Nimrod and established his own cities elsewhere.

Rashi explains on the words "Min HaAretz HaHi Yatza Ashur" that when Ashur saw his sons listening to Nimrod and rebelling against Hashem by building the tower, he left from among them. Ashur did not want to be part of the rebellion, so he separated himself and went to build his own cities. This is why the Torah says that Ashur went out from that land—he left the influence of Nimrod and the people who were rebelling against Hashem.

This verse continues to describe the cities that Ashur built. He built Resen, which is between Nineveh and Kalach. The verse calls it "the great city." Rashi explains that "the great city" refers to Nineveh, as it says elsewhere in Tanach, in the book of Yonah, that Nineveh was a great city to Hashem. So, Resen was located between Nineveh and Kalach, but the title "the great city" refers to Nineveh itself.

"The great city" refers to Nineveh. As it says in the book of Yonah (3:3), "And Nineveh was a great city to G-d." So when the verse here calls it "the great city," it means Nineveh, which is described elsewhere as an exceptionally large city.

Mitzrayim, the son of Chum, gave birth to Ludim, Anomim, Lehavim, and Naftuchim. These are some of the descendants of Mitzrayim, and each of these names refers to a nation that came from him. The Torah lists these descendants to show the origins of various peoples and nations that appear later in the Torah and in history. The names Ludim, Anomim, Lehavim, and Naftuchim are all nations that descended from Mitzrayim, and we encounter some of them later on in Tanach.

Lehavim: Their faces were similar to a flame. The name Lehavim comes from the word for flame, and Rashi explains that their faces had a resemblance to a flame, which is why they were called by this name.

Mitzrayim also gave birth to Pasrusim and Kasluchim, from whom the Plishtim came out, and also to Kaftorim. The verse says that from Pasrusim and Kasluchim came the Plishtim. The Torah lists these descendants to show the origins of the Plishtim, who are mentioned many times later in Tanach. The Plishtim came from both Pasrusim and Kasluchim, as will be explained in Rashi.

Rashi explains that the Plishtim came out from both Pasrusim and Kasluchim. The reason is that the Pasrusim and Kasluchim would exchange their wives with each other, and from these unions the Plishtim were born. So the Plishtim are descended from both of these nations, not just one. This is why the verse says "from them came the Plishtim"—it was through this mixing between the two groups that the Plishtim emerged.

Knan, the son of Chum, gave birth to Tzidon, his firstborn, and to Ches. The Torah specifies that Tzidon was his firstborn, even though it doesn't say "firstborn" by the other descendants. Tzidon is the ancestor of the people of Tzidon, and Ches is the ancestor of the Bnei Ches, who are mentioned later in the Torah, such as when Avraham speaks to the Bnei Ches. These are the beginnings of the nations that would later be known as the Canaanite nations.

Knan also gave birth to the Yevusi, the Emori, and the Girgashi. These are three of the seven nations that are often mentioned together as the Canaanite nations. All of these are descendants of Knan, and they are among the nations that inhabited the land of Canaan before the Jewish people entered it.

Knan also gave birth to the Chivi, the Arki, and the Sini. The Chivi is another of the seven Canaanite nations, while the Arki and Sini are additional descendants of Knan. Not all of the seven nations are listed together here, but these are part of the extended family of Knan, and they are mentioned to show the spread and diversity of the Canaanite peoples.

And the Arvadi, the Tzemori, and the Chamasi—afterwards, the families of the Knaani spread out. This verse is listing the descendants of Kna'an, and after mentioning these specific families, it says that afterwards, the families of the Knaani dispersed and spread out. This means that from these families, many more families came out, as will be explained in the next Rashi.

Rashi explains on the words 'Ve'achar nafotzu'—'and afterwards they spread out'—that from these, many more families spread out. In other words, from the families that were just listed, many other families descended and dispersed throughout the land.

And the border of the Knaani was from Tzidon, coming toward Gerar, until Azza; coming toward Sedom, Amora, Adma, and Tzvoyim, until Losha. This verse is describing the borders of the land of Kna'an, listing the places that mark the extent of their territory. The border starts from Tzidon, then goes in the direction of Gerar, until Azza, and then continues toward Sedom, Amora, Adma, and Tzvoyim, up to Losha. The phrase 'Boacha Gerara' can mean either that it is coming toward Gerar, or it could be the name of a place—Boacha Gerara. Similarly, 'Boacha Sedom' means coming toward Sedom. The verse is giving the full extent of the Knaani territory, from one end to the other, including all these cities, some of which are well known from later stories in the Torah, such as Sedom and Amora in the story of Avraham.

Rashi explains on the words 'Gevul HaKnaani'—the border of the Knaani—that this means the end or the edge of their land. Every time the Torah uses the word 'gevul' (border), it is an expression of the end or the edge. So here, too, it means the edge or the limit of the land of Kna'an.

On the word 'Boacha,' Rashi says that it is a noun, a name of a place. But Rashi adds, it seems to me, that it is like a person saying to his friend: 'This border extends until you come to such-and-such a border.' In other words, 'Boacha' means 'until you come to'—it is not an action, but rather a description of the border extending to a certain point. So, for example, from Tzidon, the border extends until you come to Gerar, and so on. This is how the verse is describing the extent of the Knaani territory.

These are the sons of Cham, according to their families, according to their languages, in their lands, in their nations. Even though they divided into different languages and lands, they are all the sons of Cham. The verse is summing up the descendants of Cham, emphasizing that despite their dispersal into different languages and countries, they all originate from Cham.

Rashi explains on the words 'leleshonosom be'artzosom'—according to their languages in their lands—that even though they divided into different languages and lands, they are all the sons of Cham. In other words, despite the fact that they became separate nations and spoke different languages, they all come from Cham.

And to Shem, children were also born—he is the father of all the children of Ever, the brother of Yefes the elder. This verse introduces the descendants of Shem. It calls Shem 'the father of all the children of Ever,' meaning he is the ancestor of those who lived on the other side of the river (Ever HaNahar). The verse also calls him the brother of Yefes the elder, which, as discussed, means that Yefes was actually the oldest son. The Torah emphasizes that Shem is the father of all the children of Ever, and that he and Yefes both honored their father, in contrast to Cham, who degraded him. The verse is setting up the genealogy that will follow, showing the lineage from Shem down to Avraham and the Jewish people.

"Avi kol bnei Ever" — Rashi explains that Shem was the father of all those who lived on the other side of the river. The word "Ever" here refers to the other side of the river, meaning Shem was the ancestor of all those who lived across the river from Eretz Yisroel. This is the meaning of the phrase: Shem is the father of all the descendants of Ever, those who lived beyond the river.

The verse says "Achi Yefes HaGadol" — the brother of Yefes, the elder. Rashi discusses whether Yefes or Shem was the older brother. The verse later on (Bereishis 11:10) says, "Shem was one hundred years old, two years after the flood." We know that Noach was five hundred years old when he began to have children, and the flood happened in Noach's six hundredth year. That means the oldest of Noach's sons was one hundred years old at the time of the flood. But Shem was not yet one hundred until two years after the flood. So, from this, we see that Yefes was the oldest son, not Shem. The Torah calls him "Achi Yefes HaGadol" — the brother of Yefes, the elder — because Yefes was the oldest.

"Achi Yefes" — the brother of Yefes, and not the brother of Chum. The reason is that both Shem and Yefes honored their father, while Chum degraded him. The Torah singles out the relationship between Shem and Yefes because they both acted with respect towards Noach, as opposed to Chum, who acted disrespectfully.

The sons of Shem were: Eilam, Ashur, Arpachshad, Lud, and Aram. These are the five sons of Shem. The Torah lists them here, and later on, it will discuss their descendants. Some of these names, like Ashur, are mentioned elsewhere in the Torah, and as explained earlier, Ashur left the area of Nimrod and built his own cities because he did not want to be involved in the rebellion against Hashem.

The sons of Aram were: Utz, Chul, Gether, and Mash. These are the four sons of Aram, who was one of Shem's sons. The Torah lists their names here, and some of these names, like Utz, appear later in Tanach as the names of places or nations.

Arpachshad gave birth to Shelach, and Shelach gave birth to Ever. This is the lineage that leads to Ever, who is significant because he is the ancestor of the people called Ivrim, and as mentioned earlier, Shem is called the father of all the children of Ever. The Torah traces the line from Shem to Arpachshad, to Shelach, and then to Ever.

To Ever were born two sons: one was named Peleg, because in his days the earth was divided, and his brother's name was Yoktan. The division of the earth refers to the time when the languages were mixed up and the people were scattered throughout the world, as will be discussed later in the Torah. Peleg was named for this event, and his brother Yoktan had many descendants as well.

Rashi explains on the words "Niflega" — that the languages were confused, the people were scattered from the valley, and they were dispersed throughout the world. From here we learn that Ever was a prophet, because he named his son Peleg based on what would happen in the future. The Seder Olam teaches that the division happened at the end of Peleg's life. If you say it happened at the beginning of his life, Yoktan, his younger brother, already had many families before the division, as it says, "Yoktan gave birth," and only afterwards does it say, "the whole earth was of one language." If you say it happened in the middle of his life, the Torah would not leave it vague but would clarify. Therefore, we learn that in the year Peleg died, the division of the nations took place.

The word Vayiktan means that Yoctan was humble and made himself small. Because of this humility, he merited to establish all these families that are listed as his descendants. Rashi explains that his being humble is what gave him the merit to have so many offspring and to be the father of all these families.

The verse lists the children of Yoctan: Almoidot, Sholof, Chatzar Moves, and Yorach. These are some of the thirteen sons of Yoctan. The names are mentioned here, and this is the largest number of children listed for any of the descendants in this section.

Rashi explains that Chatzar Moves is named after its location. The name means 'yard of death,' and it is likely that this place was known as a burial place. This is an example of how some of the names in the genealogy are based on the characteristics or reputation of the place.

The verse continues to list more of Yoctan's sons: Hadoram, Uzal, and Diklah. These are part of the thirteen children of Yoctan, and their names are included in the genealogy to show the spread and diversity of his descendants.

The verse lists additional sons of Yoctan: Oval, Avimael, and Sheva. The list of the children continues, emphasizing the large number of families that came from Yoctan.

The verse lists the last of Yoctan's sons: Ofir, Chavila, and Yovav. Altogether, these are the children of Yoctan, making a total of thirteen. This is the largest number of sons listed for any individual in this section, highlighting Yoctan's merit and the fulfillment of the earlier commentary about his humility.

The verse describes the dwelling places of Yoctan's descendants: from Mesha, as you go towards Sefarah, the mountain of the east. The word Boacha can mean either 'coming towards' or it could be the name of a place. The phrase 'Har Hakadem' means the mountain of the east. This verse sets the geographic boundaries of where Yoctan's descendants settled.

This verse summarizes: these are the sons of Shem, according to their families, their languages, in their lands, and their nations. All the children of Shem are listed here, and even though the Torah does not give details about every child, it emphasizes that these are the families and nations that descended from Shem, each with their own language and land.

These are the families of the sons of Noach, according to their generations, in their nations. And from these, the nations spread out on the earth after the flood. This verse is summing up everything that was just discussed, that all the nations of the world come from the children of Noach. After the flood, everyone else had perished, and only the descendants of Shem, Chum, and Yofes remained. From them, all the families and nations of the world were established and spread out across the earth. The Torah emphasizes that it was from these three sons that the entire world was repopulated after the Mabul.