Bereshit Rabbah 34

וַיְדַבֵּר אֱלֹהִים אֶל נֹחַ לֵאמֹר, צֵא מִן הַתֵּבָה (בראשית ח, טו טז), (תהלים קמב, ח): הוֹצִיאָה מִמַּסְגֵּר נַפְשִׁי לְהוֹדוֹת אֶת שְׁמֶךָ בִּי יַכְתִּירוּ צַדִּיקִים כִּי תִגְמֹל עָלָי. הוֹצִיאָה מִמַּסְגֵּר נַפְשִׁי, זֶה נֹחַ שֶׁהָיָה סָגוּר בַּתֵּבָה שְׁנֵים עָשָׂר חֹדֶשׁ. לְהוֹדוֹת אֶת שְׁמֶךָ, לָתֵת הוֹדָיָה לִשְׁמֶךָ. בִּי יַכְתִּירוּ צַדִּיקִים, יִתְכַּלְלוּן בִּי צַדִּיקַיָּא. כִּי תִגְמֹל עָלָי, שֶׁגָּמַלְתָּ עָלַי וְאָמַרְתָּ לִי: צֵא מִן הַתֵּבָה.

“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 ark 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 You through me. “When You perform kindness with me” – You performed kindness with me and said to me: “Go out of the ark.”

ה' צַדִּיק יִבְחָן וְרָשָׁע וְאֹהֵב חָמָס שָׂנְאָה נַפְשׁוֹ (תהלים יא, ה), אָמַר רַבִּי יוֹנָתָן הַיּוֹצֵר הַזֶּה אֵינוֹ בּוֹדֵק קַנְקַנִּים מְרוֹעָעִים, שֶׁאֵינוֹ מַקִּישׁ עֲלֵיהֶם אַחַת עַד שֶׁהִיא פּוֹקַעַת, וּמַה הוּא בּוֹדֵק קַנְקַנִים יָפִים, שֶׁאֲפִלּוּ הוּא מַקִּישׁ עָלָיו כַּמָּה פְּעָמִים אֵינוֹ נִשְׁבָּר, כָּךְ אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַסֶּה אֶלָּא אֶת הַצַּדִּיקִים. אָמַר רַבִּי יוֹסֵי הַפִּשְׁתָּנִי הַזֶּה בְּשָׁעָה שֶׁהוּא יוֹדֵעַ שֶׁהַפִּשְׁתָּן שֶׁלּוֹ יָפֶה, כָּל שֶׁהוּא כּוֹתְשָׁהּ הִיא מִשְׁתַּבַּחַת, וְכָל שֶׁהוּא מַקִּישׁ עָלֶיהָ הִיא מִשְׁתַּמֶּנֶת, וּבְשָׁעָה שֶׁהוּא יוֹדֵעַ שֶׁפִּשְׁתָּנוֹ רָעָה, אֵינוֹ מַסְפִּיק לְהָקִישׁ עָלֶיהָ עַד שֶׁהִיא פּוֹקַעַת, כָּךְ אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַסֶּה אֶלָּא אֶת הַצַּדִּיקִים, שֶׁנֶּאֱמַר: ה' צַדִּיק יִבְחָן. רַבִּי אֱלִיעֶזֶר אָמַר לְבַעַל הַבַּיִת שֶׁהָיוּ לוֹ שְׁתֵּי פָּרוֹת, אַחַת כֹּחָהּ יָפֶה וְאַחַת כֹּחָהּ רָע, עַל מִי הוּא נוֹתֵן הָעֹל לֹא עַל אוֹתָהּ שֶׁכֹּחָהּ יָפֶה, כָּךְ אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַסֶּה אֶלָא הַצַּדִּיק, שֶׁנֶּאֱמַר: ה' צַדִּיק יִבְחָן. דָּבָר אַחֵר, ה' צַדִּיק יִבְחָן, זֶה נֹחַ, שֶׁנֶּאֱמַר: צֵא מִן הַתֵּבָה.

“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, as it is stated: “Go out of the ark.”

רַבִּי יוּדָן בְּשֵׁם רַבִּי אַיְבוּ פָּתַח (משלי יב, יג): בְּפֶשַׁע שְׂפָתַיִם מוֹקֵשׁ רָע וַיֵּצֵא מִצָּרָה צַדִּיק, מִמֶּרֶד שֶׁמָּרְדוּ דּוֹר הַמַּבּוּל בְּהַקָּדוֹשׁ בָּרוּךְ הוּא בָּאת לָהֶם תַּקָּלָה. וַיֵּצֵא מִצָּרָה צַדִּיק, זֶה נֹחַ, שֶׁנֶּאֱמַר (בראשית ח, טז): צֵא מִן הַתֵּבָה.

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 Flood 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.”

דָּבָר אַחֵר, צֵא מִן הַתֵּבָה, כְּתִיב (קהלת י, ד): אִם רוּחַ הַמּוֹשֵׁל תַּעֲלֶה עָלֶיךָ מְקוֹמְךָ אַל תַּנַּח, מְדַבֵּר בְּנֹחַ, אָמַר נֹחַ כְּשֵׁם שֶׁלֹא נִכְנַסְתִּי בַּתֵּבָה אֶלָּא בִּרְשׁוּת כָּךְ אֵין אֲנִי יוֹצֵא אֶלָּא בִּרְשׁוּת (בראשית ז, א): בֹּא אֶל הַתֵּבָה, (בראשית ז, ז): וַיָּבֹא נֹחַ, (בראשית ח, טז): צֵא מִן הַתֵּבָה, (בראשית ח, יח): וַיֵּצֵא נֹחַ.

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. 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).

דָּבָר אַחֵר, צֵא מִן הַתֵּבָה, כְּתִיב (קהלת ז, יט): הַחָכְמָה תָּעֹז לֶחָכָם מֵעֲשָׂרָה שַׁלִּיטִים אֲשֶׁר הָיוּ בָּעִיר. הַחָכְמָה תָּעֹז לֶחָכָם, זֶה נֹחַ. מֵעֲשָׂרָה שַׁלִּיטִים, מֵעֲשָׂרָה דוֹרוֹת מֵאָדָם וְעַד נֹחַ, וּמִכֻּלָּם לֹא דִּבַּרְתִּי עִם אֶחָד מֵהֶם אֶלָּא עִמָּךְ וַיְדַבֵּר אֱלֹהִים אֶל נֹחַ.

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.”

דָּבָר אַחֵר, כְּתִיב (קהלת ג, א): לַכֹּל זְמָן וְעֵת לְכָל חֵפֶץ תַּחַת הַשָּׁמָיִם, זְמַן הָיָה לְנֹחַ לִכָּנֵס לַתֵּבָה, שֶׁנֶּאֱמַר (בראשית ז, א): בֹּא אַתָּה וְכָל בֵּיתְךָ אֶל הַתֵּבָה, וּזְמַן הָיָה לוֹ שֶׁיֵּצֵא מִמֶּנָּה, שֶׁנֶּאֱמַר: צֵא מִן הַתֵּבָה, מָשָׁל לְפַרְנָס שֶׁיָּצָא מִן הַמָּקוֹם וְהוֹשִׁיב אַחֵר תַּחְתָּיו, כֵּיוָן שֶׁבָּא, אָמַר לוֹ צֵא מִמְּקוֹמֶךָ. מָשָׁל לְסוֹפֵר שֶׁיָּצָא לְמָקוֹם אַחֵר וְהוֹשִׁיב אַחַר תַּחְתָּיו כֵּיוָן שֶׁבָּא אָמַר לוֹ צֵא מִמְקוֹמֶךָ, כָּךְ נֹחַ, צֵא מִן הַתֵּבָה, וְלֹא קִבֵּל עָלָיו לָצֵאת, אָמַר אֵצֵא וְאֶהְיֶה פָּרֶה וְרָבֶה לִמְאֵרָה, עַד שֶׁנִּשְׁבַּע לוֹ הַמָּקוֹם שֶׁאֵינוֹ מֵבִיא מַבּוּל לָעוֹלָם, שֶׁנֶּאֱמַר (ישעיה נד, ט): כִּי מֵי נֹחַ זֹאת לִי אֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבֹר מֵי נֹחַ.

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]. When he returned, he said to him: ‘Get out of the place where you are now.’ 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?’ [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).

אַתָּה וְאִשְׁתְּךָ וּבָנֶיךָ וּנְשֵׁי בָנֶיךָ (בראשית ח, טז), רַבִּי יוּדָן בּ"ר סִימוֹן, וְרַבִּי יוֹחָנָן בְּשֵׁם רַבִּי שְׁמוּאֵל בֶּן רַבִּי יִצְחָק, נֹחַ כֵּיוָן שֶׁנִּכְנַס לַתֵּבָה נֶאֶסְרָה לוֹ פְּרִיָּה וּרְבִיָּה, הֲדָא הוּא דִכְתִיב (בראשית ו, יח): וּבָאתָ אֶל הַתֵּבָה אַתָּה וּבָנֶיךָ לְעַצְמְךָ, וְאִשְׁתְּךָ וּנְשֵׁי בָנֶיךָ לְעַצְמָן, וְכֵיוָן שֶׁיָּצָא הִתִּירוֹ, הֲדָא הוּא דִכְתִיב: צֵא מִן הַתֵּבָה אַתָּה וְאִשְׁתְּךָ. אָמַר רַבִּי אַיְּבוּ (איוב ל, ג): בְּחֶסֶר וּבְכָפָן גַּלְמוּד, אִם רָאִיתָ חוֹסֶר בָּא לָעוֹלָם וְכָפָן בָּא לָעוֹלָם, גַּלְמוּד, הֱוֵי רוֹאֶה אֶת אִשְׁתְּךָ כְּאִלּוּ גַּלְמוּדָה. אָמַר רַב הוּנָא כְּתִיב (בראשית מא, נ): וּלְיוֹסֵף יֻלָּד שְׁנֵי בָנִים, אֵימָתַי, בְּטֶרֶם תָּבוֹא שְׁנַת הָרָעָב.

“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. 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].” 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]. 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).

וְכָל הַחַיָּה אֲשֶׁר אִתְּךָ וגו' (בראשית ח, יז), אָמַר רַבִּי יוּדָן הַוְצֵא כְּתִיב הַיְצֵא קְרִי. וְשָׁרְצוּ בָאָרֶץ, וְלֹא בַתֵּבָה. וּפָרוּ בָאָרֶץ, וְלֹא בַתֵּבָה. (בראשית ח, יט): כָּל הַחַיָּה [ו] כָל הָרֶמֶשׂ וגו', כֹּל רוֹמֵשׁ, אָמַר רַבִּי אַיְּבוּ רוֹמֵשׂ מָלֵא פְּרַט לְכִלְאָיִם. לְמִשְׁפְּחֹתֵיהֶם, פְּרַט לְסִירוּס. עַל שִׁבְעָה דְּבָרִים נִצְטַוּוּ בְּנֵי נֹחַ, עַל עֲבוֹדַת כּוֹכָבִים, וְעַל גִּלּוּי עֲרָיוֹת, וְעַל שְׁפִיכוּת דָּמִים, וְעַל בִּרְכַּת הַשֵּׁם, וְעַל הַדִּין, וְעַל הַגָּזֵל, וְעַל אֵבָר מִן הֶחָי. רַבִּי חֲנִינָא בֶּן גַּמְלִיאֵל אוֹמֵר אַף עַל הַדָּם מִן הֶחָי. רַבִּי אֱלִיעֶזֶר אוֹמֵר אַף עַל הַכִּלְאָיִם. רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר אַף עַל הַכְּשָׁפִים. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר אַף עַל הַסֵּרוּס. אָמַר רַבִּי אַסֵּי עַל כָּל הָאָמוּר בַּפָּרָשָׁה נִצְטַוּוּ בְּנֵי נֹחַ (דברים יח, י): לֹא יִמָּצֵא בְךָ מַעֲבִיר בְּנוֹ וּבִתּוֹ וגו', וּכְתִיב בַּתְרֵיהּ (דברים יח, יב): כִּי תוֹעֲבַת ה' כָּל עוֹשֵׂה אֵלֶּה.

“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. “They will teem on the earth” – but not 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. “By their families” – to the exclusion of castration. The descendants of Noah were commanded regarding seven matters: Regarding idol worship; regarding sexual immorality; regarding bloodshed; regarding the blessing of the Name; 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).

וַיִּבֶן נֹחַ מִזְבֵּחַ לַה' (בראשית ח, כ), וַיִּבֶן כְּתִיב, נִתְבּוֹנֵן, אָמַר מִפְּנֵי מָה צִוַּנִּי הַקָּדוֹשׁ בָּרוּךְ הוּא וְרִבָּה בַּטְּהוֹרִים יוֹתֵר מִן הַטְּמֵאִים, אֶלָּא לְהַקְרִיב מֵהֶן קָרְבָּן, מִיָּד וַיִּקַּח מִכֹּל הַבְּהֵמָה הַטְּהֹרָה וגו'. רַבִּי אֶלְעָזָר בֶּן יַעֲקֹב אוֹמֵר, עַל מִזְבֵּחַ הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם, שֶׁשָּׁם הִקְרִיב אָדָם הָרִאשׁוֹן, שֶׁנֶּאֱמַר (תהלים סט, לב): וְתִיטַב לַה' מִשּׁוֹר פָּר מַקְרִן מַפְרִיס. (בראשית ח, כא): וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ, רַבִּי אֱלִיעֶזֶר וְרַבִּי יוֹסֵי בַּר חֲנִינָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר הִקְרִיבוּ בְּנֵי נֹחַ שְׁלָמִים. רַבִּי יוֹסֵי בַּר חֲנִינָא אוֹמֵר עוֹלוֹת הִקְרִיבוּ. אֲתֵיב רַבִּי אֱלִיעֶזֶר לְרַבִּי יוֹסֵי בַּר חֲנִינָא וְהָא כְתִיב (בראשית ד, ד): וְהֶבֶל הֵבִיא גַּם הוּא מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן, מִדָּבָר שֶׁחֶלְבּוֹ קָרֵב מָה עָבֵיד לֵיהּ רַבִּי יוֹסֵי, מִן שַׁמְנֵיהוֹן. אֲתֵיב רַבִּי אֱלִיעֶזֶר לְרַבִּי יוֹסֵי בַּר חֲנִינָא, וְהָא כְתִיב (שמות כד, ה): וַיִּשְׁלַח אֶת נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת וַיִּזְבְּחוּ שְׁלָמִים וגו', מָה עָבֵיד לֵיהּ רַבִּי יוֹסֵי, שְׁלֵמִים בְּעוֹרָן, בְּלֹא הֶפְשֵׁט וְנִתּוּחַ. אֲתֵיב רַבִּי אֱלִיעֶזֶר לְרַבִּי יוֹסֵי בַּר חֲנִינָא, וְהָא כְתִיב (שמות יח, יב): וַיִּקַּח יִתְרוֹ חֹתֵן משֶׁה עוֹלָה וּזְבָחִים, מָה עָבֵיד לֵיהּ רַבִּי יוֹסֵי בַּר חֲנִינָא, כְּמַאן דְּאָמַר לְאַחַר מַתַּן תּוֹרָה בָּא יִתְרוֹ. אָמַר רַב הוּנָא אִתְפַּלְגּוּן רַבִּי יַנַּאי וְרַבִּי חִיָּא רַבָּה, רַבִּי יַנַּאי אוֹמֵר קֹדֶם מַתַּן תּוֹרָה בָּא, רַבִּי חִיָּא רַבָּה אָמַר לְאַחַר מַתַּן תּוֹרָה בָּא, אָמַר רַבִּי חֲנִינָא וְלָא פְּלִיגֵי, מַאן דְּאָמַר קֹדֶם מַתַּן תּוֹרָה בָּא יִתְרוֹ, הִקְרִיבוּ בְּנֵי נֹחַ שְׁלָמִים, וּמַאן דְּאָמַר אַחַר מַתַּן תּוֹרָה בָּא יִתְרוֹ, עוֹלוֹת הִקְרִיבוּ. וְדָא מְסַיֵּעַ לְרַבִּי יוֹסֵי בַּר חֲנִינָא, דִּכְתִיב (שיר השירים ד, טז): עוּרִי צָפוֹן וּבוֹאִי תֵימָן. עוּרִי צָפוֹן, זֶה הָעוֹלָה שֶׁהָיְתָה נִשְׁחֶטֶת בַּצָּפוֹן, וּמָה הוּא עוּרִי, דָּבָר שֶׁהָיָה יָשֵׁן וְנִתְעוֹרֵר. וּבוֹאִי תֵימָן, אֵלּוּ הַשְּׁלָמִים שֶׁהָיוּ נִשְׁחָטִים בַּדָּרוֹם, וּמַהוּ בּוֹאִי, דָּבָר שֶׁל חִדּוּשׁ. רַבִּי יְהוֹשֻׁעַ בְּשֵׁם רַבִּי לֵוִי אָמַר קְרָא מְסַיְּעָא לֵיהּ לְרַבִּי יוֹסֵי בַּר חֲנִינָא (ויקרא ו, ב): זֹאת תּוֹרַת הָעֹלָה הִוא הָעֹלָה, שֶׁהָיוּ בְּנֵי נֹחַ מַקְרִיבִין, וְכִי אַתְיָא לִשְׁלָמִים כְּתִיב (ויקרא ז, יא): זֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים, אֲשֶׁר הִקְרִיבוּ אֵין כְּתִיב כָּאן, אֶלָּא אֲשֶׁר יַקְרִיבוּ, מִיכָּן וּלְהַבָּא. וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ, הֵרִיחַ רֵיחוֹ שֶׁל אַבְרָהָם אָבִינוּ עוֹלֶה מִכִּבְשַׁן הָאֵשׁ, וַיָּרַח רֵיחַ שֶׁל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה עוֹלִין מִכִּבְשַׁן הָאֵשׁ, מָשָׁל לְאוֹהֲבוֹ שֶׁל מֶלֶךְ שֶׁכִּבְּדוֹ וְשָׁלַח לוֹ דּוֹרוֹן נָאֶה, דִּסְקוֹס נָאֶה, וְעָמַד בְּנוֹ וְלֹא כִבְּדוֹ, עָמַד בֶּן בְּנוֹ וְכִבְּדוֹ, אֲמַר לֵיהּ מַה דָּמֵי דוֹרוֹן דִּידָךְ לְדוֹרוֹן דְּסָבָךְ. וַיָּרַח ה', הֵרִיחַ רֵיחַ דּוֹרוֹ שֶׁל שְׁמַד, רַב שָׁלוֹם בְּשֵׁם רַבִּי מְנַחְמָא בַּר זְעִירָא אָמַר מָשָׁל לְמֶלֶךְ שֶׁהָיָה מְבַקֵּשׁ לִבְנוֹת לוֹ פָּלָטִין עַל הַיָּם, וְלֹא הָיָה יוֹדֵעַ הֵיכָן לִבְנוֹתָהּ, וּמָצָא צְלוֹחִית שֶׁל פָּפוֹלְסָמוֹן, וְהָלַךְ וֶהֱרִיחָהּ וּבָנָה אוֹתָהּ עָלֶיהָ, הֲדָא הוּא דִכְתִיב (תהלים כד, ב): כִּי הוּא עַל יַמִּים יְסָדָהּ וְעַל נְהָרוֹת יְכוֹנְנֶהָ, בְּאֵיזֶה זְכוּת, בִּזְכוּת (תהלים כד, ו): דּוֹר דֹּרְשָׁו מְבַקְּשֵׁי פָנֶיךָ יַעֲקֹב סֶלָה.

“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; 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, 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, 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). “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 Noah 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? 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? They were whole, with their hides intact, as they did not undergo 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; 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). “Awake, north” – this refers to the burnt offering that was slaughtered in the north. 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. 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” – He smelled the [future] aroma of Abraham our forefather emerging from the fiery furnace. He smelled the aroma of Ḥananya, Mishael, and Azarya rising from the fiery furnace. 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.’ “The Lord smelled” – he smelled the aroma of the generation of [the Hadrianic] persecutions. 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. He found a flask of balsam oil. He went over to it and smelled it, and built it [the palace] over it. 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).

וַיֹּאמֶר ה' אֶל לִבּוֹ (בראשית ח, כא), הָרְשָׁעִים הֵן בִּרְשׁוּת לִבָּן (תהלים יד, א): אָמַר נָבָל בְּלִבּוֹ, (בראשית כז, מא): וַיֹּאמֶר עֵשָׂו בְּלִבּוֹ, (מלכים א יב, כו): וַיֹּאמֶר יָרָבְעָם בְּלִבּוֹ, (אסתר ו, ו): וַיֹּאמֶר הָמָן בְּלִבּוֹ. אֲבָל הַצַּדִּיקִים לִבָּן בִּרְשׁוּתָן (שמואל א א, יג): וְחַנָּה הִיא מְדַבֶּרֶת עַל לִבָּהּ, (שמואל א כז, א): וַיֹּאמֶר דָּוִד אֶל לִבּוֹ, (דניאל א, ח): וַיָּשֶׂם דָּנִּיֵּאל עַל לִבּוֹ. וַיֹּאמֶר ה' אֶל לִבּוֹ. (בראשית ח, כא): לֹא אֹסִף, לֹא אֹסִף לִסְגֵי לִסְגֵי. וְרַבָּנָן אָמְרִין לֹא אֹסִף לִבְנֵי נֹחַ, לֹא אֹסִף לַדּוֹרוֹת. אָמַר רַבִּי חִיָּא רַבָּה עֲלוּבָה הִיא הָעִסָּה שֶׁנַּחְתּוֹמָהּ מֵעִיד עָלֶיהָ שֶׁהִיא רָעָה. (בראשית ח, כא): כִּי יֵצֶר לֵב הָאָדָם רַע מִנְּעֻרָיו, אַבָּא יוֹסֵי הַתּוֹרְתִי אוֹמֵר עָלוּב הוּא הַשְּׂאוֹר, שֶׁמִּי שֶׁבָּרָא אוֹתוֹ מֵעִיד עָלָיו שֶׁהוּא רַע, שֶׁנֶּאֱמַר (תהלים קג, יד): כִּי הוּא יָדַע יִצְרֵנוּ זָכוּר כִּי עָפָר אֲנָחְנוּ. רַבָּנָן אָמְרֵי עֲלוּבָה הַנְּטִיעָה שֶׁמִּי שֶׁנְּטָעָהּ מֵעִיד עָלֶיהָ שֶׁהִיא רָעָה, שֶׁנֶּאֱמַר (ירמיה יא, יז): וַה' צְבָאוֹת הַנּוֹטֵעַ אוֹתָךְ דִּבֶּר עָלַיִךְ רָעָה. שָׁאַל אַנְטוֹנִינוֹס אֶת רַבֵּנוּ, אָמַר לוֹ מֵאֵימָתַי יֵצֶר הָרָע נָתוּן בָּאָדָם, מִשֶּׁיָּצָא מִמְּעֵי אִמּוֹ אוֹ עַד שֶׁלֹא יָצָא מִמְּעֵי אִמּוֹ, אָמַר לוֹ עַד שֶׁלֹא יָצָא מִמְּעֵי אִמּוֹ, אָמַר לוֹ לָאו, שֶׁאִלּוּ הָיָה נָתוּן בּוֹ עַד שֶׁהוּא בִּמְעֵי אִמּוֹ, הָיָה חוֹטֵט אֶת בְּנֵי מֵעֶיהָ וְיוֹצֵא, וְהוֹדָה לוֹ רַבִּי, שֶׁהִשְׁוָה לְדַעַת הַמִּקְרָא, שֶׁנֶּאֱמַר: כִּי יֵצֶר לֵב הָאָדָם רַע מִנְּעֻרָיו. רַבִּי יוּדָן אָמַר מִנְּעֻרָיו כְּתִיב, מִשָּׁעָה שֶׁהוּא נִנְעָר לָצֵאת מִמְּעֵי אִמּוֹ. וְעוֹד שָׁאַל אַנְטוֹנִינוֹס אֶת רַבֵּנוּ, אָמַר לוֹ מֵאֵימָתַי נְשָׁמָה נִתְּנָה בָּאָדָם מִשֶּׁיָּצָא מִמְּעֵי אִמּוֹ אוֹ עַד שֶׁלֹא יָצָא מִמְּעֵי אִמּוֹ, אָמַר לוֹ מִשֶּׁיָּצָא מִמְּעֵי אִמּוֹ, אָמַר לוֹ לָאו, מָשָׁל אִם תַּנִּיחַ בָּשָׂר שְׁלשָׁה יָמִים בְּלֹא מֶלַח מִיָּד הוּא מַסְרִיחַ. וְהוֹדָה לוֹ רַבִּי, שֶׁהִשְׁוָה דַּעְתּוֹ לְדַעַת הַמִּקְרָא, שֶׁנֶּאֱמַר (איוב י, יב): חַיִּים וָחֶסֶד עָשִׂיתָ עִמָּדִי וּפְקֻדָּתְךָ שָׁמְרָה רוּחִי, מֵאֵימָתַי נָתַתָּ בִּי אֶת הַנְּשָׁמָה מִשֶּׁהִפְקַדְתַּנִּי.

“The Lord said to His heart” – the wicked are under the control of their hearts: “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: “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.” “I will not continue…and I will not continue” – it is powerful, it is powerful. 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, 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 spirit 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.’ 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 me [hifkadetani].

עֹד כָּל יְמֵי הָאָרֶץ זֶרַע וְקָצִיר וְקֹר וָחֹם וגו' (בראשית ח, כב), רַבִּי יוּדָן מִשֵּׁם רַבִּי שְׁמוּאֵל, מַה סְּבוּרִים בְּנֵי נֹחַ שֶׁבְּרִיתָן כְּרוּתָה עוֹמֶדֶת לָעַד, אֶלָּא כָּל זְמַן שֶׁהַשָּׁמַיִם וְהָאָרֶץ קַיָּמִין בְּרִיתָן קַיֶּמֶת, לִכְשֶׁיָּבוֹא אוֹתוֹ יוֹם שֶׁכָּתוּב בּוֹ (ישעיה נא, ו): כִּי שָׁמַיִם כֶּעָשָׁן נִמְלָחוּ וְהָאָרֶץ כַּבֶּגֶד תִּבְלֶה, בְּאוֹתָהּ שָׁעָה (זכריה יא, יא): וַתֻּפַר בַּיּוֹם הַהוּא וגו'. אָמַר רַבִּי אַחָא, מִי גָּרַם לָהֶם שֶׁיִּמְרְדוּ בִי לֹא עַל יְדֵי שֶׁהָיוּ זוֹרְעִין וְלֹא קוֹצְרִין, יוֹלְדִין וְלֹא קוֹבְרִין, מִיכָּן וָאֵילָךְ זֶרַע וְקָצִיר, יוֹלְדִין וְקוֹבְרִין. קֹר וָחֹם, חַמָּה חַכְּאָבִית. קַיִץ וָחֹרֶף, מְקַיֵּץ אֲנִי עֲלֵיהֶם אֶת הָעוֹף, הֵיךְ מָה דְאַתְּ אָמַר (ישעיה יח, ו): וְקָץ עָלָיו הָעַיִט וְכָל בֶּהֱמַת הָאָרֶץ עָלָיו תֶּחֱרָף. מַעֲשֶׂה הָיָה בְּאֶחָד מִגְּדוֹלֵי הַדּוֹר שֶׁהָיָה חוֹשֵׁשׁ אֶת רֹאשׁוֹ, וְאִית דְּאָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן הָיָה אוֹמֵר חֲמֵי מָה עָבַד לָן דָּרָא דְמַבּוּלָא. דָּבָר אַחֵר, עֹד כָּל יְמֵי הָאָרֶץ, רַב הוּנָא בְּשֵׁם רַבִּי אַחָא מַה סְּבוּרִים בְּנֵי נֹחַ שֶׁבְּרִיתָן כְּרוּתָה וְעוֹמֶדֶת לָעַד, כָּךְ אָמַרְתִּי לָהֶם: עֹד כָּל יְמֵי הָאָרֶץ וגו', אֶלָּא כָּל זְמַן שֶׁהַיּוֹם וְהַלַּיְלָה קַיָּמִין, בְּרִיתָן קַיֶּמֶת, וּכְשֶׁיָּבוֹא אוֹתוֹ הַיּוֹם שֶׁכָּתוּב בּוֹ (זכריה יד, ז): וְהָיָה יוֹם אֶחָד הוּא יִוָּדַע לַה' לֹא יוֹם וְלֹא לָיְלָה, בְּאוֹתָהּ שָׁעָה (זכריה יא, יא): וַתֻּפַר בַּיּוֹם הַהוּא, אָמַר רַבִּי יִצְחָק מִי גָרַם לָהֶם שֶׁיִּמְרְדוּ בִי לֹא עַל שֶׁהֵן זוֹרְעִין וְלֹא קוֹצְרִין, דְּאָמַר רַבִּי יִצְחָק אַחַת לְאַרְבָּעִים שָׁנָה הָיוּ זוֹרְעִים וּמְהַלְּכִין מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ לְשָׁעָה קַלָּה וּמַתְּלִישִׁין אַרְזֵי לְבָנוֹן בַּהֲלִיכָתָן, וְהָיוּ אֲרָיוֹת וּנְמֵרִים חֲשׁוּבִים בְּעֵינֵיהֶם כְּנִימָה בִּבְשָׂרוֹ, הָא כֵיצַד הָיָה לָהֶם אֲוִיר יָפֶה כְּמִן פֶּסַח וְעַד הָעֲצֶרֶת. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר מִשּׁוּם רַבִּי מֵאִיר, וְכֵן הָיָה רַבִּי דוֹסָא אוֹמֵר כִּדְבָרָיו, חֲצִי תִּשְׁרֵי וּמַרְחֶשְׁוָן וַחֲצִי כִּסְלֵו זֶרַע, חֲצִי כִּסְלֵו וְטֵבֵת וַחֲצִי שְׁבָט חֹרֶף, חֲצִי שְׁבָט וַאֲדָר וַחֲצִי נִיסָן קֹר, חֲצִי נִיסָן וְאִיָּיר וַחֲצִי סִיוָן קָצִיר, חֲצִי סִיוָן וְתַמּוּז וַחֲצִי אָב קַיִץ, חֲצִי אָב וֶאֱלוּל וַחֲצִי תִּשְׁרֵי חֹם. רַבִּי יְהוּדָה מוֹנֶה מִמַּרְחֶשְׁוָן, רַבִּי שִׁמְעוֹן מַתְחִיל מִתִּשְׁרֵי. אָמַר רַבִּי יוֹחָנָן לֹא שִׁמְשׁוּ מַזָּלוֹת כָּל שְׁנֵים עָשָׂר חֹדֶשׁ, אָמַר לוֹ רַבִּי יוֹנָתָן, שִׁמְשׁוּ, אֶלָּא שֶׁלֹא הָיָה רִשּׁוּמָן נִכָּר. רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ, רַבִּי אֱלִיעֶזֶר אוֹמֵר לֹא יִשְׁבֹּתוּ, לֹא שָׁבָתוּ. רַבִּי יְהוֹשֻׁעַ אוֹמֵר לֹא יִשְׁבֹּתוּ, מִכְּלַל שֶׁשָּׁבָתוּ.

“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, bearing children and never burying 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, as Rabbi Yitzḥak said: ‘Once in forty years they would need to sow’? And they were able to walk from one end of the earth to the other end in a short time, 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. 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].

וַיְבָרֶךְ אֱלֹהִים אֶת נֹחַ וְאֶת בָּנָיו וַיֹּאמֶר לָהֶם פְּרוּ וּרְבוּ וּמִלְּאוּ אֶת הָאָרֶץ (בראשית ט, א), זֶה שִׁכּוּן בִּזְכוּת הַקָּרְבָּנוֹת. (בראשית ט, ב): וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה, מוֹרָא וְחִתִּית חָזְרוּ וּרְדִיָּה לֹא חָזְרָה, אֵימָתַי חָזְרָה בִּימֵי שְׁלֹמֹה, שֶׁנֶּאֱמַר (מלכים א ה, ד): כִּי הוּא רֹדֶה בְּכָל עֵבֶר הַנָּהָר מִתִּפְסַח וְעַד עַזָּה, תָּנֵי רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר תִּינוֹק בֶּן יוֹמוֹ חַי מְחַלְּלִין עָלָיו הַשַּׁבָּת, אֲבָל דָּוִד מֶלֶךְ יִשְׂרָאֵל מֵת אֵין מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת, כָּל זְמַן שֶׁאָדָם חַי מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת אֲבָל אִם מֵת אֵין מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת, וְכֵן רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר תִּינוֹק בֶּן יוֹמוֹ חַי אֵין מְשַׁמְּרִין אוֹתוֹ מִפְּנֵי הַחֻלְדָּה מִפְּנֵי הַנָּחָשׁ שֶׁלֹא יְנַקְּרוּ אֶת עֵינָיו, אֲרִי רוֹאֶה אוֹתוֹ וּבוֹרֵחַ, נָחָשׁ רוֹאֶה אוֹתוֹ וּבוֹרֵחַ, אֲבָל עוֹג מֶלֶךְ הַבָּשָׁן מֵת, מְשַׁמְּרִין אוֹתוֹ מִן הַחֻלְדָּה וּמִן הָעַכְבָּרִים שֶׁלֹא יְנַקְּרוּ אֶת עֵינָיו. כָּל זְמַן שֶׁאָדָם חַי מוֹרָאוֹ עַל הַבְּרִיּוֹת, מֵת, נִטַּל מוֹרָאוֹ מִן הַבְּרִיּוֹת, הֲדָא הוּא דִכְתִיב: וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה.

“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. “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. When was it restored? It was in the days of Solomon, as it is stated: “For he had dominion 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. 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] of you will be [upon every beast].”

כָּל רֶמֶשׂ אֲשֶׁר הוּא חַי, אַךְ בָּשָׂר בְּנַפְשׁוֹ דָּמוֹ (בראשית ט, ג ד), רַבִּי יוֹסֵי בַּר אַיְּבוּ בְּשֵׁם רַבִּי יוֹחָנָן אָדָם הָרִאשׁוֹן שֶׁלֹא הֻתַּר לִבְשַׂר תַּאֲוָה לֹא הֻזְהַר עַל אֵבָר מִן הֶחָי, אֲבָל בְּנֵי נֹחַ שֶׁהֻתְּרוּ לִבְשַׂר תַּאֲוָה הֻזְהֲרוּ עַל אֵבָר מִן הֶחָי. (בראשית ט, ד): אַךְ לְהָבִיא אֶת הַחוֹנֵק עַצְמוֹ, יָכוֹל כְּשָׁאוּל, תַּלְמוּד לוֹמַר אַךְ יָכוֹל כַּחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה, תַּלְמוּד לוֹמַר אַךְ. (בראשית ט, ה): מִיַּד כָּל חַיָּה, זֶה הַמּוֹסֵר אֶת חֲבֵרוֹ לְחַיָּה לְהָרְגוֹ. (בראשית ט, ה): מִיַּד אִישׁ אָחִיו, זֶה הַשֹּׂוֹכֵר אֶת אֲחֵרִים לַהֲרֹג אֶת חֲבֵרוֹ. דָּבָר אַחֵר, מִיַּד כָּל חַיָּה אֶדְרְשֶׁנּוּ, אֵלּוּ אַרְבַּע מַלְכֻיּוֹת. מִיַּד הָאָדָם מִיַּד אִישׁ אָחִיו, זֶה עֵשָׂו, דִּכְתִיב (בראשית לב, יב): הַצִּילֵנִי נָא מִיַּד אָחִי מִיַּד עֵשָׂו. אֶדְרשׁ אֶת נֶפֶשׁ הָאָדָם, אֵלּוּ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (יחזקאל לד, יז): וְאַתֵּנָה צֹאנִי (יחזקאל לד, לא): צֹאן מַרְעִיתִי אָדָם אַתֶּם.

“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]” – 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, but the descendants of Noah, for whom the consumption of meat for pleasure was permitted, 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]” – to include one who strangles himself. One might think that this applies [even] to cases like Saul? The verse states akh. One might think that this applies [even] to cases like Ḥananya, Mishael, and Azarya? The verse states akh. “From every beast” – this refers to one who makes his fellow man available to a wild beast to kill him. “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” – these are the four kingdoms. “From man [adam], from every man for his brother” – this is Esau, 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, as it is stated: “You are My flock” (Ezekiel 34:17); “Flock of My pasture, you are man” (Ezekiel 34:31).

שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ וגו' (בראשית ט, ו), אָמַר רַבִּי חֲנִינָא כֻּלָּהַם כְּהִלְכוֹת בְּנֵי נֹחַ בְּעֵד אֶחָד, בְּדַיָּן אֶחָד, בְּלֹא עֵדִים, וּבְלֹא הַתְרָאָה, עַל יְדֵי שָׁלִיחַ, עַל יְדֵי עֻבָּרִים. בְּעֵד אֶחָד בְּדַיָּן אֶחָד, שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם אֶחָד, דָּמוֹ יִשָּׁפֵךְ. בְּלֹא עֵדִים וּבְלֹא הַתְרָאָה, שֹׁפֵךְ דַּם הָאָדָם, דָּמוֹ יִשָּׁפֵךְ. עַל יְדֵי שָׁלִיחַ, שֹׁפֵךְ דַּם הָאָדָם, עַל יְדֵי אָדָם, דָּמוֹ יִשָּׁפֵךְ. עַל יְדֵי עֻבָּרִים, שֹׁפֵךְ דַּם הָאָדָם. רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן אָמַר אַף הַחוֹנְקוֹ, שֹׁפֵךְ דַּם הָאָדָם וגו'. אָמַר רַבִּי לֵוִי הֲרֵי שֶׁהָרַג וְלֹא נֶהֱרַג אֵימָתַי הוּא נֶהֱרַג, לִכְשֶׁיָּבוֹא אָדָם, שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ. דָּרַשׁ רַבִּי עֲקִיבָא כָּל מִי שֶׁהוּא שׁוֹפֵךְ דָּמִים מַעֲלִים עָלָיו כְּאִלּוּ הוּא מְמַעֵט אֶת הַדְּמוּת, מַה טַעַם, שֹׁפֵךְ דַם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ, מִפְּנֵי מָה, כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם. דָּרַשׁ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה כָּל מִי שֶׁהוּא מְבַטֵּל מִפְּרִיָּה וּרְבִיָּה מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ הוּא מְמַעֵט אֶת הַדְּמוּת, מַה טַעַם כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם, וּכְתִיב בַּתְרֵיהּ: וְאַתֶּם פְּרוּ וּרְבוּ וגו' שִׁרְצוּ בָאָרֶץ וּרְבוּ. דָּרַשׁ בֶּן עַזַּאי כָּל מִי שֶׁהוּא מְבַטֵּל פְּרִיָּה וּרְבִיָּה מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ שׁוֹפֵךְ דָּמִים וּמְמָעֵט אֶת הַדְּמוּת, מַאי טַעְמֵיהּ שֹׁפֵךְ דַּם הָאָדָם, מִפְּנֵי מָה כִּי בְּצֶלֶם אֱלֹהִים, וּמַה כְּתִיב אַחֲרָיו: וְאַתֶּם פְּרוּ וּרְבוּ. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה נָאִים דְּבָרִים הַיּוֹצְאִים מִפִּי עוֹשֵׂיהֶן, בֶּן עַזַּאי נָאֶה דוֹרֵשׁ וְלֹא נָאֶה מְקַיֵּם, אָמַר לֵיהּ אֲנִי לְפִי שֶׁחָשְׁקָה נַפְשִׁי בַּתּוֹרָה, אֲבָל יִתְקַיֵּם הָעוֹלָם בַּאֲחֵרִים.

“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, 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] – “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], 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].” 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. 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].’

וְאַתֶּם פְּרוּ וּרְבוּ, אָמַר רֵישׁ לָקִישׁ בְּרִית נֶחְלְקָה לָאֲוִירוֹת, רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ הֲוָה יָתֵיב לָעֵי בְּאוֹרָיְתָא בַּחֲדָא אִילְטִיס דִּטְבֶרְיָה, נְפַקּוּן תַּרְתֵּין נָשִׁין מִן תַּמָּן אָמְרָה חָדָא לַחֲבֶרְתָּהּ בְּרִיךְ דְּאַפְקִין מִן הָדֵין אֲוִירָא בִּישָׁא, צְוַח לְהוֹן וַאֲמַר לְהוֹן מָה הָן אַתּוּן אָמְרִין מִן מְזָגָא, אָמַר אֲנָא חָכֵם מִן מְזָגָא, וְלֵית בָּהּ אֶלָּא תַּרְתֵּין עַמּוּדִין, אָמַר בָּרוּךְ שֶׁנָּתַן חֵן לַמָּקוֹם עַל יוֹשְׁבָיו. חַד תַּלְמִיד מִן דְּרַבִּי יוֹסֵי הֲוָה יָתֵיב קֳדָמוֹי, הֲוָה מַסְבַּר לֵיהּ וְלָא סְבַר לֵיהּ, אֲמַר לֵיהּ לְמָה לֵית אַתְּ סָבַר, אֲמַר לֵיהּ דַּאֲנָא גָּלֵי מֵאַתְרָאי. אֲמַר לֵיהּ מֵהֵיכָן אֲתַר אַתְּ, אֲמַר לֵיהּ מִן גּוֹבַת שַׁמַּאי. אֲמַר לֵיהּ וּמָה אִינוּן אֲוִירָא דְתַמָּן, אֲמַר לֵיהּ כַּד יָנוֹקָא מִתְיְלִיד אֲנָא גָבְלִין לֵיהּ אֲדַמְדְּמָנֵי וְטוֹשִׁין מוֹחֵיהּ דְּלָא יֵכְלוּנֵיהּ יַתּוּשַׁיָּה, אֲמַר בָּרוּךְ שֶׁנָּתַן חֵן מָקוֹם בְּעֵינֵי יוֹשְׁבָיו. אַף לֶעָתִיד לָבוֹא כֵּן, שֶׁנֶּאֱמַר (יחזקאל לו, כו): וַהֲסִרֹתִי אֶת לֵב הָאֶבֶן מִבְּשַׂרְכֶם וגו' לֵב בָּשָׂר, לֵב בּוֹסֵר שֶׁל חֲבֵרוֹ.

“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. 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.’ 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.