AND GOD REMEMBERED NOAH AND EVERY LIVING THING AND ALL THE CATTLE THAT WERE WITH HIM IN THE ARK. R. Hiya quoted in this connection the verse: A prudent man seeth evil and hideth himself (Prov. 22, 3) ‘This verse,’ he said, ‘refers to Noah, who went into the ark and hid himself there, not, however, before the waters forced him in. It has already been said that before he entered the ark he caught sight of the angel of death going among the people and encircling them. As soon as he espied him, he went into the ark and hid himself there. Thus, “the prudent man saw evil and hid himself”, i.e. Noah saw the angel of death and hid himself from him, going into the ark, as the Scripture says, “because of the waters of the flood”.’
R. Jose said that the reference of the verse is to what has been said above, viz. that when death is raging in the world the prudent man goes into hiding and does not venture abroad, so as not to be seen by the destroying angel, who, once he has obtained leave, will destroy whomsoever he meets at large, and whoever passes before him in the open, as the latter part of the verse expresses it, “but the thoughtless pass on and are punished”. According to another interpretation, the word abroo (pass on) means here “transgress”, i.e. they transgress the precept of self-preservation and are therefore punished. According to yet another interpretation, while the first half of the verse refers to Noah, the second half refers to his contemporaries.
When he had remained a sufficient time under cover, the Scripture says that GOD REMEMBERED NOAH. Said R. Simeon: Observe that all the time that judgement was being executed there was no remembering, but only after the chastisement had been completed and the wicked had been exterminated do we find mention of remembering. For as long as judgement hangs over the worlds there is no communion of man with God, and the destroying angel is rampant.
It is written:1Here, apparently, there should be a text-heading: AND GOD MADE AWIND PASS OVER EARTH, AND THE WATERS WERE ASSUAGED.Thou rulest the proud swelling of the sea, when the waves thereof arise, thou stillest them (Ps. 89, 10). When the stormy waves of the sea mount on high, and beneath them yawn the chasms of the deep, the Holy One, blessed be He, sends down a thread from the “right side” which in some mysterious way restrains the mounting waves and calms the rage of the sea.
How is it that when Jonah was cast into the sea, and had been swallowed by a fish, his soul did not at once leave his body? The reason is that the Holy One, blessed be He, has dominion over the swelling of the sea,
which is a certain thread from the “left” that causes the sea to heave, and rises with it. And if not for the thread of the “right side” it would never be removed, for as soon as this thread descends into the sea, and is fairly grasped by it, then the waves of the sea are stirred up, and begin to roar for prey, until the Holy One, blessed be He, thrusts them back to their own place,
as it says,”when the waves thereof arise, thou stillest them”. (According to another interpretation, the term teshabhem (thou stillest them), is related to the word shabah (praise), and signifies here, “thou praisest them”, because they mount to the top in their eagerness to see the outer world. The lesson to be learnt from this is that he who manifests an eagerness to examine things and to acquire new knowledge, although he lacks talent, merits praise and receives praise from all around him.)
R. Judah said: ‘While Noah was in the Ark, he was apprehensive lest God should never more remember him. He was, however, wrong, for after judgement had been executed, and the wicked had perished from the world, the Scripture tells us that GOD REMEMBERED NOAH.
Said R. Eleazar: When the world is being called to account, it is not advisable that a man should have his name mentioned on high, for the mention of his name will be a reminder of his sins, and will cause him to be brought under scrutiny.
This we learn from the words of the Shunammitess. It was on New Year’s day, when God sits in judgement on the world, that Elisha asked her, “Wouldst thou be spoken for to the king?” (II Kings 4, 13), i.e. to the Holy One, blessed be He, for on that day He is, in a special sense, King, Holy King, King of Judgement. She answered, “I dwell among my own people” (Ibid.), as much as to say, “I do not wish to be remembered and to have attention drawn to me, save among my own people.” He who keeps himself in the midst of his own people does not draw attention upon himself, and so escapes criticism.
In the same way, as long as the heavenly wrath was raging in the world, Noah was not remembered; but as soon as judgement had been executed, then, as we read, “God remembered Noah”.’
וַיִּזְכֹּר אֱלהִים אֶת נֹחַ וְאֶת כָּל הַחַיָּה וְאֶת כָּל הַבְּהֵמָה אֲשֶׁר אִתּוֹ בַּתֵּבָה. רַבִּי חִיָּיא פָּתַח (משלי כ״ב:ג׳) עָרוּם רָאָה רָעָה וְנִסְתָּר. הַאי קְרָא אִתְּמָר עַל נֹחַ דְּעָאל לְתֵיבוּתָא וְאִסְתַּתַּר בָּהּ. וְעָאל לְגוֹ תֵיבוּתָא בְּזִמְנָא דְמַיָּיא דָּחֲקוּ לֵיהּ. וְהָא אִתְּמָר דְּעַד לָא עָאל לְתֵיבוּתָא חָמָא לֵיהּ לְמַלְאַךְ הַמָּוֶת דְּאָזִיל בֵּינַיְיהוּ וְאַסְחַר לוֹן. כֵּיוָן דְּחָמָא לֵיהּ, עָאל לַתֵּבָה וְאִסְתַּתַּר בְּגַוָּהּ. הֲדָא הוּא דִכְתִיב עָרוּם רָאָה רָעָה וְנִסְתָּר. רָאָה רָעָה דָּא מַלְאַךְ הַמָּוֶת וְנִסְתָּר מִקַּמֵּיהּ הֲדָא הוּא דִכְתִיב מִפְּנֵי מֵי הַמַּבּוּל.
AND GOD REMEMBERED NOAH AND EVERY LIVING THING AND ALL THE CATTLE THAT WERE WITH HIM IN THE ARK. R. Hiya quoted in this connection the verse: A prudent man seeth evil and hideth himself (Prov. 22, 3) ‘This verse,’ he said, ‘refers to Noah, who went into the ark and hid himself there, not, however, before the waters forced him in. It has already been said that before he entered the ark he caught sight of the angel of death going among the people and encircling them. As soon as he espied him, he went into the ark and hid himself there. Thus, “the prudent man saw evil and hid himself”, i.e. Noah saw the angel of death and hid himself from him, going into the ark, as the Scripture says, “because of the waters of the flood”.’
רַבִּי יוֹסֵי אָמַר עָרוּם רָאָה רָעָה וְנִסְתָּר. (ויסתר לא כתיב), אַהֲדַר עַל מַה דְּאִתְּמָר בְּזִמְנָא דְּמוֹתָא שַׁרְיָא בְּעָלְמָא בַּר נָשׁ חַכִּים יִסָּתֵר וְלָא יָקוּם לְבַר וְלָא יִתְחֲזֵי קַמֵּי מְחַבְּלָא. בְּגִין דְּכֵיוָן דְּאִתְיְיהִיב לֵיהּ רְשׁוּ, יְחַבֵּל כָּל אִנּוּן דְּיִשְׁתַּכְּחוּן קַמֵּיהּ וְיַעַבְרוּן קַמֵּיהּ בְּאִתְגַלְיָיא. וְסוֹפָא דִקְרָא וּפְתָאִים עָבְרוּ וְנֶעֱנָשׁוּ עָבְרִין קַמֵּיהּ וְאִתְחַזְיָין קַמֵּיהּ וְנֶעֱנָשׁוּ. דָּבָר אַחֵר עָבְרוּ, עָבְרוּ פִּקּוּדָא (דא) (נ"א דמאריהון) וְנֶעֱנָשׁוּ. דָּבָר אַחֵר עָרוּם רָאָה רָעָה וְנִסְתָּר דָּא נֹחַ. וּפְתָאִים עָבְרוּ וְנֶעֱנָשׁוּ אִלֵּין בְּנֵי דָרֵיהּ.
R. Jose said that the reference of the verse is to what has been said above, viz. that when death is raging in the world the prudent man goes into hiding and does not venture abroad, so as not to be seen by the destroying angel, who, once he has obtained leave, will destroy whomsoever he meets at large, and whoever passes before him in the open, as the latter part of the verse expresses it, “but the thoughtless pass on and are punished”. According to another interpretation, the word abroo (pass on) means here “transgress”, i.e. they transgress the precept of self-preservation and are therefore punished. According to yet another interpretation, while the first half of the verse refers to Noah, the second half refers to his contemporaries.
(ונענשו), כֵּיוָן דְּאִסְתַּתַּר וְאִשְׁתָּהֵי תַּמָּן כָּל הַהוּא זִמְנָא. לְבָתַר וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ. אָמַר רַבִּי שִׁמְעוֹן (ויזכור אלהים את נח) תָּא חֲזֵי בְּשַׁעֲתָא דְּדִינָא אִתְעֲבִיד לָא כְּתִיב בֵּיהּ זְכִירָה. כֵּיוָן דְּאִתְעֲבִיד (ביה) דִּינָא וְאִתְאֲבִידוּ חַיָּיבֵי עָלְמָא, כְּדֵין כְּתִיב בֵּיהּ זְכִירָה. דְּהָא כַּד דִּינָא שַׁרְיָא בְּעָלְמָא אִתְחַבְּרוּתָא לָא אִשְׁתְּכַח. וּמְחַבְּלָא שַׁרְיָא עַל עָלְמָא.
When he had remained a sufficient time under cover, the Scripture says that GOD REMEMBERED NOAH. Said R. Simeon: Observe that all the time that judgement was being executed there was no remembering, but only after the chastisement had been completed and the wicked had been exterminated do we find mention of remembering. For as long as judgement hangs over the worlds there is no communion of man with God, and the destroying angel is rampant.
כֵּיוָן דְּאִתְעֲבַר דִּינָא וְאִשְׁתַּכִּיךְ רוּגְזָא, תָּב כֹּלָּא לְאַתְרֵיהּ. וּבְגִין כָּךְ כְּתִיב הָכָא וַיִּזְכֹּר אֱלהִים אֶת נֹחַ. דְּבֵיהּ שַׁרְיָא זָכוֹר. דְּנֹחַ אִישׁ צַדִּיק כְּתִיב בֵּיהּ.
Hence we read “and God remembered Noah”, remembrance being centred in him since he was entitled “righteous”.’
כְּתִיב, (תהילים פ״ט:י׳) אַתָּה מוֹשֵׁל בְּגֵאוּת הַיָּם בְּשׂוֹא גַלָּיו אַתָּה תְשַׁבְּחֵם. בְּשַׁעֲתָא דְּיַמָּא קָפִיץ בְּגַלְגּוּלֵי וּתְהוֹמֵי סָלְקֵי וְנָחֲתֵי, קוּדְשָׁא בְּרִיךְ הוּא שָׁדַר חַד חוּטָא מִסִּטְרָא דְּיָמִינָא וּמָשִׁיךְ גַּלְגְּלוֹי וְשָׁכִיךְ זַעְפֵּיהּ וְלֵית מַאן דְּיָדַע לֵיהּ.
It is written:1Here, apparently, there should be a text-heading: AND GOD MADE AWIND PASS OVER EARTH, AND THE WATERS WERE ASSUAGED. Thou rulest the proud swelling of the sea, when the waves thereof arise, thou stillest them (Ps. 89, 10). When the stormy waves of the sea mount on high, and beneath them yawn the chasms of the deep, the Holy One, blessed be He, sends down a thread from the “right side” which in some mysterious way restrains the mounting waves and calms the rage of the sea.
יוֹנָה נָחַת לְיַמָּא וְאִזְדַּמַּן לֵיהּ הַהוּא נוּנָא וּבָלַע לֵיהּ. הֵיךְ לָא נָפְקַת נִשְׁמְתֵיהּ מִנֵּיהּ וְלָא פָּרְחָא מִיָּד. אֶלָא בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא שַׁלִּיט בְּהַהוּא גֵּאוּתָא דְיַמָּא.
How is it that when Jonah was cast into the sea, and had been swallowed by a fish, his soul did not at once leave his body? The reason is that the Holy One, blessed be He, has dominion over the swelling of the sea,
וְהַהוּא גֵּאוּתָא דְיַמָּא הוּא חַד חוּטָא דִּשְׂמָאלָא דְּסָלִיק לֵיהּ לְיַמָּא לְעֵילָא וּבֵיהּ אִסְתַּלַּק. וְאִי לָאו הַהוּא חוּטָא דְּמָטֵי לֵיהּ מִסִּטְרָא דְּיָמִינָא לָא סָלְקָא לְעָלְמִין. דְכַד (דכיון) דְּהַהוּא חוּטָא נָחִית לְיַמָּא וְיַמָּא אִתְאַחִיד בָּהּ כְּדֵין אִתְעָרִין גַּלְגְּלוֹי וְשַׁאֲגָן לְמִטְרַף טַרְפָּא. עַד דְּקוּדְשָׁא בְּרִיךְ הוּא אָתִיב לֵיהּ (לון) לְאֲחוֹרָא וְתָבִין לְאַתְרַיְיהוּ.
which is a certain thread from the “left” that causes the sea to heave, and rises with it. And if not for the thread of the “right side” it would never be removed, for as soon as this thread descends into the sea, and is fairly grasped by it, then the waves of the sea are stirred up, and begin to roar for prey, until the Holy One, blessed be He, thrusts them back to their own place,
הֲדָא הוּא דִכְתִיב בְּשׂוֹא גַלָּיו אַתָּה תְשַׁבְּחֵם. תְּשַׁבְּחֵם לְאִנּוּן גַּלֵּי יַמָּא. תְּשַׁבְּחֵם תְּתַבַּר לוֹן לְאֲתָבָא לְאַתְרַיְיהוּ. דָּבָר אַחֵר תְּשַׁבְּחֵם מַמָּשׁ שְׁבָחָא הוּא לוֹן בְּגִין דְּסָלְקִין בְּתִיאוּבְתָּא לְמֶחמֵי. מִכָּאן כָּל מָאן דְּכָסִיף לְאִסְתַּכָּלָא וּלְמִנְדַע אַף עַל גַּב דְּלָא יָכִיל (נ"א ולא יהבין ליה רשותא) שְׁבָחָא אִיהוּ דִילֵיהּ וְכֹלָּא מְשַׁבְּחָן לֵיהּ.
as it says,”when the waves thereof arise, thou stillest them”. (According to another interpretation, the term teshabhem (thou stillest them), is related to the word shabah (praise), and signifies here, “thou praisest them”, because they mount to the top in their eagerness to see the outer world. The lesson to be learnt from this is that he who manifests an eagerness to examine things and to acquire new knowledge, although he lacks talent, merits praise and receives praise from all around him.)
אָמַר רַבִּי יְהוּדָה נֹחַ כַּד הֲוָה בַּתֵּיבָה דָּחִיל הֲוָה דְּלָא יִדְכַּר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְעָלְמִין. וְכֵיוָן דְּאִתְעֲבִיד דִּינָא וְאִתְעֲבָרוּ חַיָּיבֵי עָלְמָא כְּדֵין מַה כְּתִיב וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ.
R. Judah said: ‘While Noah was in the Ark, he was apprehensive lest God should never more remember him. He was, however, wrong, for after judgement had been executed, and the wicked had perished from the world, the Scripture tells us that GOD REMEMBERED NOAH.
רַבִּי אֶלְעָזָר אָמַרתָּא חֲזֵי, בְּשַׁעֲתָא דְדִינָא שַׁרְיָא בְּעָלְמָא לָא לִיבָּעֵי לֵיהּ לְאֵינִישׁ דְּיִדְכַּר שְׁמֵיהּ לְעֵילָא (קמיה דקודשא בריך הוא בעלמא). דְּהָא אִי אַדְכַּר שְׁמֵיהּ יִדְכְּרוּן חוֹבוֹי (כלהו) וְיֵיתוּן לְאַשְׁגָּחָא בֵּיהּ.
Said R. Eleazar: When the world is being called to account, it is not advisable that a man should have his name mentioned on high, for the mention of his name will be a reminder of his sins, and will cause him to be brought under scrutiny.
מְנָלָן מִשּׁוּנַמִּית, דְּהַהוּא יוֹמָא יוֹם טוֹב דְּרֹאשׁ הַשָּׁנָה הֲוָה וְקוּדְשָׁא בְּרִיךְ הוּא דָּאִין עָלְמָא. וּכְדֵין אָמַר לֵיהּ אֱלִישָׁע (מלכים ב ד׳:י״ג) הֲיֵשׁ לְדַבֵּר לָךְ אֶל הַמֶּלֶךְ דָּא קוּדְשָׁא בְּרִיךְ הוּא. דִּכְדֵין אִקְרֵי מֶלֶךְ. מֶלֶךְ הַקָּדוֹשׁ מֶלֶךְ הַמִּשְׁפָּט. וַתֹּאמֶר בְּתוֹךְ עַמִּי אָנֹכִי יוֹשָׁבֶת. לָא בָּעֵינָא דְּיִדְכְּרוּן לִי וְיִשְׁגְּחוּן בִּי אֶלָּא בְּתוֹךְ עַמִי. מַאן דְּעֲיִּיל רֵישֵׁיהּ בֵּין עַמָּא (כלא) לָא יִשְׁגְּחוּן עֲלֵיהּ לְמֵידַן לֵיהּ לְבִישׁ. בְּגִינֵי כָךְ אָמְרָה בְּתוֹךְ עַמִּי.
This we learn from the words of the Shunammitess. It was on New Year’s day, when God sits in judgement on the world, that Elisha asked her, “Wouldst thou be spoken for to the king?” (II Kings 4, 13), i.e. to the Holy One, blessed be He, for on that day He is, in a special sense, King, Holy King, King of Judgement. She answered, “I dwell among my own people” (Ibid.), as much as to say, “I do not wish to be remembered and to have attention drawn to me, save among my own people.” He who keeps himself in the midst of his own people does not draw attention upon himself, and so escapes criticism.
תָּא חֲזֵי, נֹחַ בְּשַׁעֲתָא דְרוּגְזָא שַׁרְיָא בְּעָלְמָא לָא אִדְכַּר. כֵּיוָן דְּדִינָא אִתְעֲבָר מַה כְּתִיב וַיִּזְכֹּר אֱלהִים אֶת נֹחַ הַשְׁתָּא אִדְכַּר שְׁמֵיהּ. דָּבָר אַחֵר וַיִּזְכֹּר אֱלהִים אֶת נֹחַ כְּמָה דְּאַתְּ אָמֵר וָאֶזְכֹּר אֶת בְּרִיתִי.
In the same way, as long as the heavenly wrath was raging in the world, Noah was not remembered; but as soon as judgement had been executed, then, as we read, “God remembered Noah”.’