Bereishis
Book 1: Genesis


NOACH - RASHI COMMENTARY


Chapter 06 - Rashi

Verse 9: This is the history of Noach.1

Since [the text] mentions him, it tells of his praiseworthiness. As it is said: "The mention of a righteous person is a blessing."2 An alternate explanation: This3 teaches that the main progeny of the righteous are their good deeds.4

In his generation.5

There are those among our Sages who infer from it to his praise.6 Certainly, had he lived in a righteous generation he would have been [even] more righteous. There are others who infer from it to his discredit.7 Relative to his generation he was righteous, but had he lived in the generation of Avraham he would not have been considered significant.8

Noach walked with El-him.

Whereas, concerning Avraham [Scripture] says: ["G-d,] before whom I walked."9 [This is because] Noach required [G-d's] support to uphold him [in his righteousness] whereas, Avraham drew strength from within himself and walked in his righteousness by himself.

Walked.10

[ {Hebrew Ref} , here is] in the past tense. That is the usage of the {Hebrew Ref} in the {Hebrew Ref} form.11 One form can be used for future and for past. [For example,] "Arise, walk!"12 is future,13 "Noach walked" is past. "Pray for your servants,"14 is future. "Come and pray in this house"15 is past, but the vav at the beginning [of {Hebrew Ref} ] changes [the tense] to the future.16

Verse 11: The earth was corrupt.

Meaning lewdness and idolatry,17 as in the verse: "Lest you become corrupt."18 "All flesh had become corrupted."19

And the earth was filled with violent crime.

[Meaning] robbery.

Verse 12: For all flesh had corrupted.20

Even cattle, beasts and fowl consorted with dissimilar species.21

Verse 13: The end of all flesh.22

Wherever you find lewdness and idolatry upheaval comes upon the world killing the good and the bad [alike].23

The earth was filled with violent crime.24

Their fate was sealed only because of robbery.25

From the earth.

Similar to {Hebrew Ref} ---"from the earth." Similar to this [use of {Hebrew Ref} ] is: "When I go the city,"26 [meaning:] "from the city." "He suffered his feet"27 [meaning:] "from his feet." An alternate explanation of {Hebrew Ref} : "together with the earth" i.e., that also the depth of three handbreadths of the furrow were blotted out and eroded away.

Verse 14: Make yourself an ark.

There are many ways to bring relief and deliverance available to Him. Why, then, did He burden him [Noach] with this construction [of the ark]? So that the people of the Flood generation see that he is occupied by it for one hundred twenty years and ask him "For what do you need this?" And he would respond to them: "G-d is destined to bring a flood upon the world. Perhaps they will repent."28

Of cedar wood.

That is its name. Why from this specie [ {Hebrew Ref} ]? because of its name relating to {Hebrew Ref} [sulfur] with which it was decreed that they be destroyed.29

Compartments.

Separate compartments for every animal and beast.30

With tar.

This is the Aramaic word for tar. We find in the Talmud {Hebrew Ref} [for tar].31 Where the ark [cradle] of Moshe was concerned, because the waters were calm, it was sufficient to have clay on the inside and tar on the outside.32 Another reason:33 so that that righteous man [Moshe] not be subjected to the foul odor of tar, But, here [at the Flood], because of the force of the water, he tarred it on the inside and the outside.

Verse 16: A skylight.

Some say this was a window. Others say it was a precious stone that supplied them with light.34

And finish it to one amoh at the top.

Its covering slanted upwards until it narrowed at the top to one amoh, so that the water would flow down from both sides.

Place in its side.

So that the rain may not seep through.

A lower deck, a second and a third.

Three stories, one above the other, the topmost for human beings, the middle one as a habitat for animals, the lowest one for refuse.35

Verse 17: Behold I am bringing.

[Meaning:] "I am now prepared to agree with those36 who urged me long ago37 `What is man that You should consider him.'  "38

Flood waters.39

1) It ruined everything, [ {Hebrew Ref} ], 2) It confused everything, [ {Hebrew Ref} ], 3) It brought everything from higher levels to lower levels [ {Hebrew Ref} ]. This40 is the basis for Onkelos translation. {Hebrew Ref} [Aramaic for "float"] because it caused everything to float and brought it to Babylon which is a low-lying land. It is for this reason that it is called {Hebrew Ref} 41 because there were "shaken out" all those who died in the flood.42

Verse 18: And I will establish my covenant.

A covenant was necessary for the fruits, so that they not rot and become putrid and so that the evil people of that generation not kill him.43

You, your sons, your wife.

The men separate and the women separate. [we derive] from this that marital relations were prohibited to them.44

Verse 19: From all living things.45

[This includes] even the demons.46

Two of each.47

[Meaning that even] from the least of them there were no less than two, one male and one female.48

Verse 20: From the birds of their kind.

[ {Hebrew Ref} tells us that] those who consorted with their own species and did not corrupt their way and came of their own accord. and all those that the ark took in49 [Noach] permitted to enter.50

Verse 22: Noach did so.51

This refers to his constructing the ark.52


Chapter 07 - Rashi

Verse 1: For I have seen that you are righteous.

Here it does not state {Hebrew Ref} ! [We learn] from this that we tell only part of a man's qualities in his presence, and all of them when he is not present.53

Verse 2: [Ritually] clean.54

I.e., that is destined to be "clean" [and permitted] for Israel. We learn [from this] that Noach studied Torah.55

Seven pairs.56

So that he might use some as sacrifices upon leaving [the ark].57

Verse 3: Also of the birds of the heaven, etc.58

This verse is speaking of the "clean" [fowl] what is not explicit can be learned from that which is explicit.59

Verse 4: Because in another seven days.60

This refers to the seven days of mourning for Mesushelach, the righteous one, for whose honor G-d had regard and postponed punishment.61 Go and calculate the years of Mesushelach and you will find that they ended during the six hundredth year of Noach's life62 [We may learn all this from the additional word {Hebrew Ref} .. .].

Because in another seven days.

Why [the word] {Hebrew Ref} ? [It is] a period of time following a period of time, that which was added to the 120 years.63

Forty days.

This corresponds to the period of a fetus' formation for they had sinned by troubling their Creator to form embryos for illegitimate children.64

Verse 5: Noach did.

This refers to his coming to the ark.65

Verse 7: Noach and his sons.

The men separately and the women separately, because the were forbidden marital relations since the world was in a state of grief.66

Because of the waters of the Flood.67

Noach was also of those whose faith was weak; he believed and did not believe that the Flood will come and did not enter the ark until he was forced by the waters.68

Verse 9: Two by two.69

They were all equal in this number, [i.e.,] the minimum number was two.

They came to Noach.

Of their own accord.70

Verse 11: In the second month.

R. Eliezer says: this refers to Cheshvan71 R. Yehoshua says: this refers to Iyar.72

Burst open.

To release their waters.

The great deep.

[A punishment] measure for measure; they sinned with "Great is the evil of man"73 and they were punished with "the Great deep."74

Verse 12: There was rain on the earth.

And further on it states: "And the Flood was"?75 But, [it should be explained thus:] When He [G-d] brought them [flood waters] down He [first] brought them down mercifully so that if they repent they would yet be rains of blessing. And when they did not repent they became flood waters.76

Forty days, etc.

The first day is not included in this number because its night77 was not included with it, for it is written: [v. 11] "On that day all the wellsprings ... burst open."78 Consequently, the forty days ended on the twenty-eighth day of Kislev according to R. Eliezer['s opinion],79 for when the months are counted regularly [then] one is complete and one deficient,80 so, there are 12 days of Cheshvan81 and 28 days of Kislev.

Verse 13: On that very day.82

Scripture teaches that the people of his generation were saying: "If we see him entering the ark we will break it up and kill him." So G-d said: "I will bring him in before the eyes of everyone, then we shall see whose word prevails."83

Verse 14: Every bird, every winged creature.

[The word {Hebrew Ref} ] is in the construct state [meaning:] birds of every winged specie [thereby] including locusts84 ( {Hebrew Ref} means feather as [in the verse] "And he shall split it by its wings,"85 whereby even the feathers were brought up.86 Here, too, {Hebrew Ref} means any specie that had any semblance of feathers [wings].)

Verse 16: Hashem shut him in.87

He protected it so they would not break it.88 He surrounded the ark with bears an lions89 which killed some of them.90 The simple explanation of the verse is that He shut the door before him against the waters. Similarly, every time {Hebrew Ref} appears in Scripture has the meaning of {Hebrew Ref} ---in front of, [as in] "In front of every womb,"91 "In front of yourself and in front of your children,"92 "Skin in front of skin,"93 "A shield in front of me"94 "Pray in front of your servants"95 [meaning:] opposite [on behalf of] your servants.

Verse 17: It rose above the earth.

It [the ark] was immersed eleven cubits in water like a loaded ship that is partially immersed in water. This will be borne out by the forthcoming verses.96

Verse 18: [They] were powerful.97

By themselves.98

Verse 20: Fifteen amohs above them.99

[Meaning:] above the peaks of all the mountains, once the water reached the level of the summits.100

Verse 22: Breath of the spirit of life.101

[Meaning:] a breath of the spirit of life.102

Everything on dry land.

But not the fish in the sea.103

Verse 23: [It] obliterated.

It is in the {Hebrew Ref} form104 and not in the {Hebrew Ref} form.105 This is from the forms [of the verbs:] {Hebrew Ref} Every word whose last root letter is {Hebrew Ref} such as: {Hebrew Ref} when a {Hebrew Ref} and {Hebrew Ref} are placed at the beginning is vocalized with a chirik106 under the {Hebrew Ref} .

Only Noach.107

"Only Noach." That is the simple explanation. [However,] Midrash Aggadah108 explains. he was coughing and spitting blood from the toil and burden of the animals109 Others explain:110 that [once] he was late in bringing food to the lion and he bit him.111 About such [as Noach] it is said:112 "The righteous one is punished in this world."113


Chapter 08 - Rashi

Verse 1: El-him remembered.114

This name represents Divine Judgment which was transformed to Divine Mercy due to the prayers of the righteous. [However,] the evil of the wicked transforms Divine Mercy to Divine Judgment115 as it is said: "G-d saw that the wickedness of man was great, etc.,"116 "G-d said I will obliterate"117 though the Name [ {Hebrew Ref} ] represents Divine Mercy.118

El-him remembered Noach.

What did He remember regarding the animals? The merit that they did not corrupt their ways before this [the Flood] and that they did not cohabit in the ark.119

El-him caused a wind to blow.120

[ {Hebrew Ref} means] a spirit of comforting and calming passed before Him.

Over the earth.121

[Meaning:] due to the events of the earth.

Subsided.

As in: "When the wrath of the king calmed"122 referring to the abandonment of anger.

Verse 2: The wellsprings of the deep were closed.

When they were opened it was written: "All the fountains"123 whereas, here "all" is not written. This is because some of them remained [open] those for which the world had need, such as the hot springs of Tiberias and the like.124

Was withheld.

[Means:] was withheld. as in: "You will not withhold Your mercy,"125 "[None of us] will withhold from you."126

Verse 3: At the end of one hundred and fifty days.

They began to diminish: This was on Sivan 1. How so? On Kislev 27 the rains ceased which accounts for three days in Kislev [followed by] 29 days of Teves, making it 32. [Add to that:] Shevat, Adar, Nissan and Iyar---118 making it a total of 150 [days].127

Verse 4: In the seventh month.128

[This refers to] Sivan which is the seventh month from Kislev [being the month] in which the rain stopped.

On the seventeenth day.

From this you learn that the ark was immersed 11 amohs in the water, for it is written: "In the tenth [month] on the first day the mountain peaks became visible."129 This refers to Av, the tenth month from Cheshvan when the rains began. They [the waters] were 15 amohs above the mountains. From Sivan 1 until Av 1 they receeded fifteen amohs in [those] sixty days, which is one amoh every four days. Consequently, by the sixteenth day of Sivan they had receded only four cubits, and [since] the ark rested the next day130 you learn that it was immersed 11 amohs in the waters which were [still] above the mountain peaks.

Verse 5: In the tenth, etc., the mountaintops became visible.131

This [ {Hebrew Ref} ] refers to Av which is the tenth month from Cheshvan, when the rain began. If you might say that it refers to Elul which is the tenth month from Kislev when the rain ceased, just as you say that "the seventh month"132 is Sivan which is the seventh month after [the rain] stopped; [I would respond that] you cannot say so, [for] you must admit that "seventh" can only be counted from when the rain stopped because the forty days of the downpour did not end--- and the 150 days of the storming waters--- until the first of Sivan, And if you will claim [that it means] the seventh month after the rain began this would not be Sivan.133 "The tenth"134 can only be counted from when the rain began to fall. Because if you claim that it is from when the rain ceased, which would be Elul, you would have no means of understanding [the statement]135 "In the first month, on the first day the waters dried up from upon the earth." For after 40 days when the mountain peaks appeared, he sent out the raven,136 and he waited 21 days137 while he sent for the dove which make it a total of 60 days from when the mountain peaks appeared until the face of the earth dried up. And if you claim that they appeared in Elul then it would mean that they dried up in Cheshvan.138 But he calls it139 the first month, which can only refer to Tishri which is the first month from Creation, or, according to R. Yehoshua,140 it is Nissan.

Verse 6: At the end of forty days.141

From when the mountain peaks appeared.142

The window of the ark.

[This refers] to the window [i.e., their light source] and not the door of the ark intended for entry and exit.

Verse 7: To and fro.

It flew around, circling the ark, and did not go on its errand because it suspected him [Noach] concerning its mate, as we have learned in the Aggadah of Chelek.143

Until the water dried up.

The simple explanation is what it implies.144 But the Midrash Aggadah145 [explains that] the raven was destined for another errand, when the rains were withheld during the time of Eliyahu146 as it is said: "The ravens brought him bread and meat."147

Verse 8: He [then] sent the dove.

Seven days after [sending out the raven], for it is written: "And he waited another seven days."148 From this inference you learn that the first time he also waited seven days.149

He sent.150

This does not refer to sending it on an errand,151 but refers to "sending it away," [meaning:] he sent it on its way. In this way he would see if the water had abated for if it would find a resting place it would then not return to him.

Verse 10: He waited.

Meaning "waiting." Similarly: "They listened to me and waited"152 [This word] appears often in Scripture.

Verse 11: Torn off in her mouth.153

It is my opinion that it [the dove] was male. Therefore, it is sometimes referred to as male and sometimes as female.154 This is because wherever {Hebrew Ref} appears in Scripture it is referred to as female; for instance: ["His eyes are like] those of doves bathing155 near the water brooks,"156 "Like the doves of the valleys all of them moaning."157 And as: "Like a foolish dove."158

Torn off.

Means: "he plucked." The Midrash Aggadah159 explains it [ {Hebrew Ref} ] as "food" and interprets {Hebrew Ref} as "speaking." She said, "Better that my food be as bitter as an olive from the hand of G-d than sweet as honey from the hands of human beings."

Verse 12: He waited.

Means the same as {Hebrew Ref} 160 only that the latter is the {Hebrew Ref} 161 form and this [word] is in the {Hebrew Ref} form.162 {Hebrew Ref} [means] he waited. {Hebrew Ref} [means] he had forbearance.

Verse 13: In the first [month].

According to R. Eliezer this was Tishri and according to R. Yehoshua this was Nissan.163

[Began] to dry.164

It [the earth] became like clay, [i.e.] the surface became hardened.165

Verse 14: Twenty-seventh.

[Whereas the rain] began on the seventeenth day of the second month.166 These are the eleven days that the solar [year] exceeds the lunar [year]---167 for the sentence of the generation of the flood was for one full year.168

[Completely] dry.

[Means] it became completely dry.169

Verse 16: Yourself and your wife, etc.

[Here] man and wife [are mentioned together]170 Now they were permitted to resume marital relations.171

Verse 17: Let depart.

It is written as {Hebrew Ref} , but it is read {Hebrew Ref} .172 [The interpretation of] {Hebrew Ref} is: "Tell them to leave [the ark]." The interpretation of {Hebrew Ref} is: If they refuse to leave then you make them leave.

Let them spread over the earth.

But not in the ark. This tells us that animals and fowl, too, had been prohibited from cohabiting.173

Verse 19: According to their families.174

They accepted the condition that they keep to their own specie.

Verse 20: Of every [ritually] clean animal.175

He thought: G-d would not have commanded me to take in seven of each of these unless it was to sacrifice some of them.176

Verse 21: From [the time of] his youth.

It is written {Hebrew Ref} [without a {Hebrew Ref} after the {Hebrew Ref} ]177 [which implies that] from the time he begins stirring to leave the womb of his mother the evil inclination is given to him.178

Never again, never again.

The expression is repeated [so that it serves] as an oath.179 That is the reference in the verse: "That I have sworn that the water of Noach shall not pass,"180 and we find no [other] oath except that this181 was repeated which is [considered] an oath. Thus the Sages expounded in Maseches Shavuos.182

Verse 22: So long as the earth exists... will never be suspended.

Each of these six seasons has two months as we have learned:183 "Half of Tishri, Cheshvan, and half of Kislev [is the season for] seeding. Half of Kislev, Teves, and half of Shevat is the cold season184---in Bava Metzia185 (Other versions: "So long as the [earth] exists" means "continuously" as in "The defilement continues with him."186)

Cold.

Is more severe than winter.

Winter.

Is the time for sowing barley and pulse which are quick to ripen. It is half of Shevat, Adar, and half of Nissan.

Harvest.

It is half of Nissan, Iyar, and half of Sivan.

Summer.

It is half of Sivan, Tamuz, and half of Av which is the time of the fig harvest and the time when they are dried in the fields which is called {Hebrew Ref} , as in: "The bread and the dried fruit for the young men to eat."187

Heat.

Is the end of the summer--- half of Av, Elul, and half of Tishri when the world is hottest as we learned in Maseches Yoma:188 "Then end of the summer is more severe than the summer."

Day and night will never be suspended.

It can be inferred from this that they ceased during all the days of the Flood. For the constellations did not function and night and day were indistinguishable.189

Will never be suspended.

[Meaning:] none of them shall cease from taking their natural course.


Chapter 09 - Rashi

Verse 2: Your terror.190

[Means:] "your terror," as in: "You see terror."191 The Aggadah, [however, explains it] as "life."192 [I.e.,] as long as even a one-day old infant is alive you do not have to watch it from [being harmed by] rodents. [However, should the giant] Og, king of Bashan, die, he would need guarding against rodents. For it is stated: {Hebrew Ref} , [meaning:] when do animals fear you? [Only] as long as you are alive.193

Verse 3: Shall be yours for food.194

[G-d said:] "I did not permit Adam horishon [to eat] meat but only vegetables. [Whereas] to you---just as the vegetables which I released for Adam horishon I have given you everything."195

Verse 4: Flesh with its life[blood].

He prohibited them [to eat] a limb [cut] from a living animal. [ {Hebrew Ref} ] literally meaning: while the "soul" [life] is within its blood,196 do not eat the flesh.197 [We derive this by interpreting:]

Lifeblood.

While its "soul" [life] is within it. [Consequently, we derive two prohibitions:]

Flesh with its lifeblood you shall not eat.

This refers to limbs from a live animal. Also with its lifeblood you shall not eat refers to blood of a living animal.198

Verse 5: However, the blood of your souls.199

Though I have permitted you to take the life of animals, nevertheless, I will require retribution200 from one who spills his own blood.201

Of your souls.

Also if he strangles himself, though no blood flowed from him.

From the hand of every beast.202

Since the generation of the Flood sinned and they were abandoned as prey for wild beasts, which gave them [the beasts] dominion over them, as it is said:203 "He is ruled204 as cattle,"205 it was, therefore, necessary for their sake to warn the wild beasts [against attacking man].

From the hand of man.

From one who kills with premeditation without witnesses I will require [retribution].

From the hand of man's own brother.206

[Meaning:] that he loves him like a brother and killed him accidentally, I will require [retribution] if he does not go into exile and pray for the forgiveness of his sin, for even an accidental [murder] requires atonement. If there are no witnesses to make him liable for exile, and he does not humble himself, G-d will require [retribution] from him, as our Sages expounded [the verse:] "And G-d caused it to come to his hand,"207 in Maseches Makkos208 G-d causes them209 to meet in the same inn, etc.

Verse 6: Through man shall his blood be spilled.

[Meaning:] if there are witnesses then you must kill him. Why? "Because in the image of G-d, etc."210

He made man.

This is an abbreviated verse and should read, "the Maker made man." There are many such instances in Scripture.

Verse 7: And now be fruitful and multiply.211

According to the plain explanation, the first [mention of {Hebrew Ref} ] is a blessing and here it is a command. According to its Midrash212 [it is repeated here] in order to equate one who abstains from propagating to one who commits murder.213

Verse 9: Behold, I.

[Meaning:] "I agree with you." [G-d said this] because Noach was concerned about fulfilling His command to have children until G-d made a promise to him that He would never again destroy the world.214 G-d did so eventually by saying to him: "I agree to provide a permanent and strong covenant [in support of] my promise and I will give you a sign."215

Verse 10: All the beasts of the earth with you.

They are those who walk about with people.216

All who departed from the ark.

[These] include cres and reptiles.

Beasts of the earth.

[These] include the dangerous animals that are not included in "Every living creature that is with you." [I.e.,] that they do not walk among people.

Verse 11: I will keep.217

[Here meaning:] "I will confirm My covenant." What will this confirmation be? The rainbow, as it goes on to explain at the end.218

Verse 12: For the generations of all time.

[ {Hebrew Ref} ] is written in an abbreviated form,219 because there are some generations that did not require a sign, for they were completely righteous, such as the generation of Chizkiyahu, King of Yehudah and the generation of R. Shimon b. Yochai.220

Verse 14: When I bring clouds.221

[Meaning:] "When it will enter My mind to bring darkness and destruction to the world."222

Verse 16: Between El-him and between every living soul.223

Between [the attribute of] Divine Justice and you. It should have written: "Between Me and every living thing."224 But, the following is the explanation: If Divine Justice will come to accuse you in order to condemn you, I will look upon the sign and remember [the covenant].225

Verse 17: This is the sign of the covenant.

He [G-d] showed him the rainbow and said to him, "This is the sign of which I spoke."

Verse 18: Cham was the father of Canaan.

Why was it necessary to say that here? Because this chapter goes on to deal with Noach's drunkenness in which Cham played a sinful role and because of him Canaan was cursed. And [since] Cham's generations have not been mentioned we would not know that Canaan was his son. Therefore, it was necessary to state here "Cham was the father of Canaan."

Verse 20: [He] began.

[This can be taken to mean] He profaned himself.226 Because he should have first been occupied with some other planting.227

A man of the soil.

[Means] master of the earth as "The husband [master] of Naomi."228

And he planted a vineyard.229

When he entered the ark he brought with him vine branches and fig shoots.230

Verse 21: He uncovered himself.

This the hispael [reflexive] form.

In his tent.

It is written {Hebrew Ref} [with a {Hebrew Ref} ending]. This is an allusion to the Ten Tribes who are referred to as Shomron [Samaria] which is called {Hebrew Ref} ,231 [and] who were exiled for overindulging in wine as it is said [concerning the Ten Tribes]:232 "That drink wine in goblets."233

Verse 22: Cham the father of Canaan saw.234

Some of our Sages say that Canaan saw [Noach's drunken state] and told his father. Therefore, he is mentioned in this matter and was [consequently] cursed.235

[He] saw the nakedness of his father.236

Some of our Sages say, he castrated him. Others say, he sodomized him.237

Verse 23: Sheim and Yefes took.238

It is not written here {Hebrew Ref} , but {Hebrew Ref} 239 to teach that Sheim exerted himself more than Yefes for this good deed. Therefore, his [Sheim's] descendants were privileged [to receive the mitzvah] of a fringed garment and Yefes' merited [to receive] respectful burial for his descendants, as it is said: "I will give unto Gog a place for burial."240 [Whereas, of] Cham, who degraded his father, it is said, regarding his descendants:241 "So shall the King of Asshur lead away the captives of Egypt and the exiles of Kush,242 young and old naked and barefoot and their backsides bare, etc."243

They faced away from him.

Why is this said a second time?244 To teach that as they approached him and needed to turn toward him to cover him, they [still] kept their faces turned away.245

Verse 24: His youngest son.246

[Meaning:] The worthless and contemptible one as [in the verse]: "For I have made you the smaller among nations, most contemptible among men."247

Verse 25: Cursed is Canaan.248

[Noach said to Cham:] "You caused me to be unable to beget a fourth son to serve me. [Therefore,] may your fourth son be cursed that he serve the descendants of these older ones upon whom the burden of serving me has now fallen." Why did Cham castrate him? He said to his brothers: "Adam horishon had two sons and one killed the other for the purpose of inheriting the world. Our father [already] has three sons and he still desires a fourth son."249

Verse 26: Blessed is Ad-noy, G-d of Sheim.250

Who will eventually keep His promise to give to them251 the Land of Canaan.

May [Canaan be his slave.]

[A nation] paying tribute [to them].252

Verse 27: El-him will enlarge Yefes.

It is translated [by Onkelos] as {Hebrew Ref} [which means:] May He broaden [or extend].253

But He will dwell in the tents of Sheim.

[Means:] may He cause His Divine Presence to dwell among [the Nation of] Israel254 An exposition of the Sages [explains:]255 Although G-d enlarged Yefes, whereby Cyrus, Yefes' descendant, built the Second Temple, [yet,] the Divine Presence did not dwell in it. Where did it dwell? In the First Temple built by Shlomo, who was a descendant of Sheim.256

Canaan will be their slave.257

Even after the descendants of Sheim will be exiled descendants of Canaan will be sold to them as slaves.258


Chapter 10 - Rashi

Verse 2: And Tiras.

This refers to Persia.259

Verse 8: To be powerful.260

[He was mighty] in causing the entire world to rebel against G-d by means of his plan for the Haflagah generation.261

Verse 9: A mighty hunter.262

He ensnared the minds of people with his words and misled them to rebel against G-d.263

Before Ad-noy.

[Meaning:] he intentionally provoked Him to His Face.264

It is therefore said.

About any person who sins brazenly, knowing [who] his Master [is] and, yet, purposely rebelling against Him. [About such a person] it is said, "This one is like Nimrod, a mighty hunter."

Verse 11: [From] that land, etc.

As soon as Asshur saw that his children were obeying Nimrod and rebelling against G-d by building the Tower [of Bavel], he left their midst.265

Verse 12: The great city.

This refers to Nineveh, as it is said, "Nineveh was a tremendously large city to G-d."266

Verse 13: Lehavim.

[So called] because of their fiery faces.267

Verse 14: [Also] the Pasrusim, and the Kasluchim from whom came the Plishtim.268

They descended from both of them. For the Pasrusim and the Kasluchim would exchange wives with each other and the Plishtim [Philistines] descended from them.269

Verse 18: Later developed.

From these, many families branched out.270

Verse 19: The borders of the Canaanites.

[Means:] the end of his land. Wherever {Hebrew Ref} appears in Scripture it means "end" or "extremity."

Toward.

It is a noun. To me it seems [that it is an expression:] as when one person says to another, "This boundary extends until you come271 to such and such a place."

Verse 20: According to their families, and their languages.

Though they had different languages and lands, [nevertheless,] they are all descendants of Cham.

Verse 21: Father of the Children of the Other Side...272

of the river, was Sheim.

Brother of Yefes, the elder.273

I cannot tell who is the older, Yefes or Sheim. When it states,274 "Sheim was 100 years old, etc. two years after the Flood" you must conclude that Yefes was the older, because Noach was 500 years old when he had his first child275 and the Flood was in 600th year of Noach's [life.]276 Consequently, his oldest child was 100 years old,277 and Sheim did not reach [the age of] 100 years until two years after the flood.278    279

The brother of Yefes.

[It does] not [state] that he was Cham's brother because the former two honored their father, whereas, the latter degraded him.

Verse 25: Dispersed.

The languages became confused280 and they were scattered from the plain and they were dispersed over the whole world.281 We may learn [from this] that Eiver was a prophet because he named his son282 for [an event that would happen in] the future.283 [In support of this view] we have learned in Seder Olam284 that it was towards the end of his [Eiver's] life that they became dispersed. For if you claim that it was early in his life,285 [how can you reconcile the following?] Yokton, his younger brother, had propagated many families before this,286 as it is written "Yokton produced, etc."287 [Only] afterward [does it state:] "The whole earth had, etc."288 And if you will claim that [the dispersion took place] in his mid-life, [then I would counter:] Scripture does not come to obfuscate, but to clarify.289 Hence, you may conclude that in the year of Peleg's death they were dispersed.

Verse 26: Yaktan.290

Because he was humble and thought little of himself he, therefore, merited to establish all these families.291

Chatzarmaves.292

He was so called because of his city. A statement of the Aggadah.293


Chapter 11 - Rashi

Verse 1: One language.

[That language was] the holy language [Hebrew].294

With conforming words.

[Meaning:] They came with one plan and said, "He [G-d] has no right to select the heavens for Himself. Let us ascend to the sky and wage war against Him."295 Another explanation [of {Hebrew Ref} ]: [They spoke blasphemously] against the Sole Being of the universe. Another explanation for {Hebrew Ref} , They said; "Once every 1656 years296 the heavens convulse as He did in the days of the Flood. Come, let us make supports for it.297

Verse 2: When they journeyed from the east.

Which was were they resided. As is written above,298 "Their dwelling place was ... [in] the eastern mountains." They journeyed from there to seek for themselves a place to accommodate all of them and could find only Shinar.299

Verse 3: One to another.

One nation to another, Mizraim [Egypt] to Kush Kush to Put, and Put to Canaan.300

Come let us.

[Means:] "Prepare yourselves." Wherever {Hebrew Ref} appears it means "prepare," meaning that they should prepare themselves and become united for some work, or plan, or some undertaking. I.e., {Hebrew Ref} "Get ready," apperieller in Old French.

Bricks.301

Because there are no stones in Bavel, for it is a plain.302

And bake them thoroughly.

That is the method for making the bricks which are called tuilles in O.F. They are burned in a furnace.

For mortar.

For the purpose of plastering the wall.

Verse 4: So that we will not be scattered.

[Meaning:] that He not bring some plague on us to scatter us from here.

Verse 5: Ad-noy descended to see.303

He [actually] did not need to do this. This is intended to teach judges not to convict the accused before they have seen [the case] and understood [it]. [This is found] in Midrash R. Tanchuma.304

The sons of man.

But, who else's children could they have been? Perhaps the children of donkeys or camels? But [this refers to] the children of Adam horishon who was ungrateful when he said, "The woman that You gave to be with me."305 These people, too, were ungrateful in rebelling against Him Who bestowed goodness upon them by rescuing them from the flood.306    307

Verse 6: Behold they are one people.

They have all of the advantages of being one people and having one common language and this is what they are about to do.308

First undertaking.309

As in "They said," "They did," i.e., they began to do.

[Will] nothing be unattainable for them, etc., to do.

This is an incredulous question.310 {Hebrew Ref} means "preventing" as is its translation [by Onkelos]. Similarly: "He restrains the spirit of princes."311

Verse 7: Come let us descend.312

He consulted with His Heavenly Court due to His exceeding humility.313

Come.314

[This315 was] a measure in kind. They had said "Come, we will build,"316 and He allotted corresponding [punishment] by saying, "Come, let us descend."

Jumble.

[Means:] let us confuse. The letter {Hebrew Ref} 317 is [a prefix for first person] plural. The letter {Hebrew Ref} at the end is additional [to the root] as is the {Hebrew Ref} of {Hebrew Ref} .318

[They] will not understand.319

One asks for a brick and the other brings mortar. The [first] one attacks him and splits his brains open.320

Verse 8: Ad-noy scattered them from there.321

[He scattered them] in this world.322 Their statement "That we will not be scattered," was fulfilled in [spite of] them. This is what Shlomo [referred to when he] said, "The fear of the wicked will come upon him."323

Verse 9: From there [He] scattered them.324

This teaches that they have no share in the World to Come.325 Whose [transgressions] were more serious? Those of the Flood generation, or those of the Dispersion generation? The former did not raise their hands against G-d. Whereas, the latter did raise their hands against G-d to wage war against Him.326 [Yet,] the former were deluged [and drowned], whereas the latter did not perish from the world! But, [the answer is that] the Flood generation were robbers and there was strife between them. They were, therefore, destroyed. But, these327 conducted themselves with love and friendship, as is written "One language with conforming words." You may learn [from this] that strife is detested and that peace is great.328

Verse 10: Sheim was one hundred years old.

When he begat Arpachshad two years after the flood.329

Verse 28: During the lifetime of his father Terach.

[Means] during the lifetime of his father. The Midrash Aggadah [however,] states,330 [that it means that] his father caused his death. For Terach complained about his son, Avraham, to Nimrod for breaking up his idols,331 whereupon he [Nimrod] threw him into a fiery furnace. Haran waited and said to himself, "If Avram will be victorious, I am on his side. And if Nimrod will be victorious, I am on his side." When Avram was saved, Haran was asked, "On whose side are you?" Haran said to them, "I am on Avram's side," [whereupon,] they threw him into the fiery furnace and he was burnt [to death]. This is [to what] Ur Kasdim [refers].332 Menachem [ben Seruk], however translates--- {Hebrew Ref} as valley, as in, "Glorify G-d in the valleys."333 And as in, "The den of the serpent."334 Every hole and deep ravine is called {Hebrew Ref} .

Verse 29: Yiskah.

This was Sarah. [she was so called] because she could see335 the future through Divine inspiration, and because all would gaze at her beauty. Alternately, {Hebrew Ref} is from the root meaning princely --- {Hebrew Ref} , just as {Hebrew Ref} is from the root meaning ruling--- {Hebrew Ref} .

Verse 31: With them he departed.336

Terach and Avram went forth along with Lot and Sarai.337

Verse 32: Terach died in Charan.338

[He died] after Avram had already left Charan and had arrived in the Land of Canaan, and had already been there more than sixty years. For it is written, "And Avram was 75 years old when he left Charan."339 Terach was 70 years old when Avram was born,340 making Terach 145 when Avram left Charan, so there were still many years of his life left.341 Then, why does Scripture mention Terach's death before the departure of Avram? This was so that this matter342 not be publicized [whereby people] would say, "Avraham did not show respect for his father for he left him in his old age."343 Scripture refers to him as dead for the following reason: because the wicked are called dead even while alive,344 whereas the righteous, even when dead, are called living, as it is said:345 Benayahu ben Yehoyada, the son of a living man."346    347

In Charan.

The letter {Hebrew Ref} is inverted348 to tell you that until Avram [appeared] there was anger from G-d against the world.349


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