“Ḥanokh walked with God, and he was no longer, as God took him” (Genesis 5:24). “Ḥanokh walked with God, and he was no longer, as God took him,” Rabbi Ḥama bar Hoshaya said: He is not written in the ledger of the righteous, but rather, in the ledger of the wicked.1Rabbi Ḥama interprets the verse to be saying that initially, Ḥanokh walked with God, but did so no longer. Rabbi Aivu said: Ḥanokh was capricious; sometimes righteous, sometimes wicked. The Holy One blessed be He said: ‘While he is still in his righteousness, I will take him away.’ Rabbi Aivu said: On Rosh Hashanah he judged him, when he judges all mankind. Heretics once asked Rabbi Abahu, saying to him: ‘We do not find death mentioned in regard to Ḥanokh.’ He said to them: ‘Why?’2Does not “God took him” mean that he died? They said: ‘Taking is stated here, and taking is stated elsewhere: “That today the Lord is taking your master3Elijah. from upon your head”’ (II Kings 2:5).4Just as Elijah did not die, so, too, Ḥanokh did not die. He said to them: ‘If it is [the word] taking that you are expounding, taking is stated here, and taking is stated elsewhere: “Behold, I am taking from you the delight of your eyes”’ (Ezekiel 24:16).5Referring to Ezekiel’s wife, who subsequently died. Rabbi Tanḥuma said: Rabbi Abahu answered them well. A noblewoman once asked Rabbi Yosei, saying to him: ‘We do not find death mentioned in regard to Ḥanokh.’ He said to her: ‘Had it said: “Ḥanokh walked with God” and then remained silent, I would have said as you said. When it says: “And he was no longer, as God took him,” he was no longer in this world, as God took him.’
“He called his name Noah, saying: This one will comfort us from our work and from the misery of our hands, from the ground, which the Lord cursed” (Genesis 5:29). “He called his name Noah, saying,” Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: The interpretation does not correspond to the name and the name does not correspond to the interpretation. It should have said instead: ‘Noah, this one will give us rest [yaniḥenu],’ or ‘Naḥman, this one will comfort us [yenaḥamenu].’ However, when the Holy One blessed be He created Adam the first man, He gave him control over everything; the cow would heed the plowman and [even] the furrow would heed the plowman. When Adam sinned, they rebelled against him; the cow did not heed the plowman and the furrow did not heed the plowman. When Noah appeared, they abstained6From their rebellion. [naḥu]. From where is that derived? Rest [neyaḥa] is stated here and elsewhere it is stated: “So that your ox and your donkey will rest [yanuaḥ]” (Exodus 23:12). Just as neyaḥa that is stated there refers to the resting of an ox, so, too, neyaḥa that is stated here refers to the resting of an ox. Rabbi Shimon ben Lakish said: The name does not correspond with the interpretation and interpretation does not correspond with the name. It should have said instead: ‘Noah, this one will give us rest [yaniḥenu],’ or ‘Naḥman, this one will comfort us [yenaḥamenu].’ However, until Noah appeared, the water would rise and inundate them in their graves. “Who calls the water of the sea” is written twice (Amos 5:8; 9:6) corresponding to the two times that the water would rise and inundate them in their graves, once in the morning and once in the evening. That is what is written: “Like corpses lying in the grave” (Psalms 88:6) – those of them who were lying were desecrated. When Noah appeared, they rested [in their graves]. Rest [neyaḥa] is stated here and elsewhere it is stated: “May he depart in peace…may they rest [yanuḥu] upon their resting places” (Isaiah 57:2). Just as neyaḥa that is stated there refers to the rest of the grave, so, too, neyaḥa that is stated here refers to the rest of the grave. Rabbi Eliezer said: He was called after the name of his offering, as it is stated: “The Lord smelled the pleasing [niḥoaḥ] aroma” (Genesis 8:21). Rabbi Yosei bar Rabbi Ḥanina said: He was called for the name of the resting of the ark, as it is written: “The ark rested [vatanaḥ]” (Genesis 8:4). Rabbi Yoḥanan said: The constellations did not function all those twelve months [of the Flood].7He was called Noah because the constellations ‘rested’ from their function in his day. Rabbi Yonatan said to him: They functioned, but their effect was imperceptible. “[All the days of the earth, seedtime and harvest, cold and heat, summer and winter, night and day] will not cease” (Genesis 8:22), Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer said: “Will not cease” – from here we learn that they did not cease [during the Flood]. Rabbi Eliezer said: “Will not cease” – [on the contrary,] from here we learn that they did cease.
“From the ground, which the Lord cursed” – there were ten periods of famine that came to the world: One in the days of Adam the first man, as it is stated: “Cursed is the ground on your account” (Genesis 3:17); one in the days of Lemekh, as it is stated: “From the ground, which the Lord cursed”; one in the days of Abraham – “there was a famine in the land” (Genesis 12:10); one in the days of Isaac, as it is stated: “There was a famine in the land, besides the first famine” (Genesis 26:1); one in the days of Jacob, as it is stated: “For these two years, the famine” (Genesis 45:6); one in the days when the judges judged, as it is stated: “It was in the days when the judges judged; there was a famine in the land” (Ruth 1:1); one in the days of David, as it is stated: “There was a famine in the days of David for three years” (II Samuel 21:1); one in the days of Elijah, as it is stated: “As the Lord, God of Israel, before whom I stand, lives, there will be dew and rain during these years only by my word” (I Kings 17:1); one in the days of Elisha, as it is stated: “There was a great famine in Samaria” (II Kings 6:25); and there is one that circulates and comes periodically to the world. And [there will be] one more in the future, as it is stated: “Not a famine for bread, and not a thirst for water, but rather, to hear the words of the Lord” (Amos 8:11). Rabbi Huna and Rabbi Yirmeya in the name of Rabbi Shmuel bar Yitzḥak: In reality, it [David’s famine] should not have occurred in the days of David, but rather, in the days of Saul.8The reason underlying the famine was relevant to Saul, not David (II Samuel 21:1). However, because Saul was the shoot of a sycamore,9Easily broken, unable to withstand it, due to his lack of merit. the Holy One blessed be He postponed it and brought it about in the days of David. They say a parable: Shilo sinned, but Yoḥana pays?! That is astonishing! Rabbi Ḥiyya the Great said: This is analogous to a glazier who had in his hand a basket filled with goblets and cut glass. When he would wish to hang his basket, he would [first] bring a peg, affix it, and suspend himself from it, and only then would he hang his basket. That is why they did not come in the days of downtrodden people, but rather, in the days of powerful people, who are able to withstand them. Rabbi Berekhya would cite this verse in their regard: “He gives strength to the weary” (Isaiah 40:29). Rabbi Berekhya said in the name of Rabbi Ḥelbo: There were two [famines] that occurred in the days of Abraham. Rav Huna said in the name of Rabbi Aḥa: One was in the days of Lemekh, and one in the days of Abraham. The famine that came in the days of Elijah was a famine of drought; one year produced [crops], and one year did not produce. The famine that came in the days of Elisha was a famine of panic, as it is stated: “Until the head of a donkey was sold for eighty silver pieces” (II Kings 6:25). The famine that was in the days that the judges judged, Rabbi Huna said in the name of Rabbi Dosa: For the price for which one used to purchase forty-two se’a, they could purchase [only] forty-one.10According to a different reading: the price for which one used to purchase two se’a, they could purchase [only] one. But is it not taught: A person should not depart and go outside the Land of Israel unless two se’a of wheat sells for one sela?11Double the ordinary price of wheat, which was four se’a for a sela (Pe’a 8:7). Rabbi Shimon said: That is only when he does not find any [wheat] to buy, but if he can find to buy, even if it is one se’a for a sela, one should not depart and go outside the Land of Israel. But Elimelekh did depart, therefore, he was punished.
וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים וְאֵינֶנּוּ כִּי לָקַח אֹתוֹ אֱלֹהִים (בראשית ה, כד), אָמַר רַבִּי חָמָא בַּר הוֹשַׁעְיָא אֵינוֹ נִכְתַּב בְּתוֹךְ טִימוֹסָן שֶׁל צַדִּיקִים אֶלָּא בְּתוֹךְ טִימוֹסָן שֶׁל רְשָׁעִים. אָמַר רַבִּי אַיְבוּ חֲנוֹךְ חָנֵף הָיָה, פְּעָמִים צַדִּיק פְּעָמִים רָשָׁע, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁהוּא בְּצִדְקוֹ אֲסַלְּקֶנּוּ. אָמַר רַבִּי אַיְבוּ בְּרֹאשׁ הַשָּׁנָה דָּנוֹ בְּשָׁעָה שֶׁהוּא דָן כָּל בָּאֵי עוֹלָם. אֶפִּיקוֹרְסִים שָׁאֲלוּ לְרַבִּי אַבָּהוּ אָמְרוּ לוֹ אֵין אָנוּ מוֹצְאִין מִיתָה לַחֲנוֹךְ, אָמַר לָהֶם לָמָּה, אָמְרוּ לוֹ נֶאֶמְרָה כָּאן לְקִיחָה וְנֶאֶמְרָה לְהַלָּן (מלכים ב ב, ה): כִּי הַיּוֹם ה' לֹקֵחַ אֶת אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ, אָמַר לָהֶם אִם לִלְּקִיחָה אַתֶּם דּוֹרְשִׁים, נֶאֱמַר כָּאן לְקִיחָה וְנֶאֱמַר לְהַלָּן (יחזקאל כד, טז): הִנְנִי לֹקֵחַ מִמְּךָ אֶת מַחְמַד עֵינֶיךָ, אָמַר רַבִּי תַּנְחוּמָא יָפֶה הֵשִׁיבָן רַבִּי אַבָּהוּ. מַטְרוֹנָה שָׁאֲלָה אֶת רַבִּי יוֹסֵי אָמְרָה לוֹ אֵין אָנוּ מוֹצְאִין מִיתָה בַּחֲנוֹךְ, אָמַר לָהּ אִלּוּ נֶאֱמַר (בראשית ה, כד): וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים וְשָׁתַק, הָיִיתִי אוֹמֵר כִּדְבָרַיִךְ, כְּשֶׁהוּא אוֹמֵר וְאֵינֶנּוּ כִּי לָקַח אֹתוֹ אֱלֹהִים, וְאֵינֶנּוּ בָּעוֹלָם הַזֶּה כִּי לָקַח אֹתוֹ אֱלֹהִים.
“Ḥanokh walked with God, and he was no longer, as God took him” (Genesis 5:24).
“Ḥanokh walked with God, and he was no longer, as God took him,” Rabbi Ḥama bar Hoshaya said: He is not written in the ledger of the righteous, but rather, in the ledger of the wicked.1Rabbi Ḥama interprets the verse to be saying that initially, Ḥanokh walked with God, but did so no longer.
Rabbi Aivu said: Ḥanokh was capricious; sometimes righteous, sometimes wicked. The Holy One blessed be He said: ‘While he is still in his righteousness, I will take him away.’ Rabbi Aivu said: On Rosh Hashanah he judged him, when he judges all mankind.
Heretics once asked Rabbi Abahu, saying to him: ‘We do not find death mentioned in regard to Ḥanokh.’ He said to them: ‘Why?’2Does not “God took him” mean that he died? They said: ‘Taking is stated here, and taking is stated elsewhere: “That today the Lord is taking your master3Elijah. from upon your head”’ (II Kings 2:5).4Just as Elijah did not die, so, too, Ḥanokh did not die. He said to them: ‘If it is [the word] taking that you are expounding, taking is stated here, and taking is stated elsewhere: “Behold, I am taking from you the delight of your eyes”’ (Ezekiel 24:16).5Referring to Ezekiel’s wife, who subsequently died. Rabbi Tanḥuma said: Rabbi Abahu answered them well.
A noblewoman once asked Rabbi Yosei, saying to him: ‘We do not find death mentioned in regard to Ḥanokh.’ He said to her: ‘Had it said: “Ḥanokh walked with God” and then remained silent, I would have said as you said. When it says: “And he was no longer, as God took him,” he was no longer in this world, as God took him.’
וַיִּקְרָא אֶת שְׁמוֹ נֹחַ לֵאמֹר (בראשית ה, כט), רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, רַבִּי יוֹחָנָן אָמַר לֹא הַמִּדְרָשׁ הוּא הַשֵּׁם וְלֹא הַשֵּׁם הוּא הַמִּדְרָשׁ, לָא הֲוָה צָרִיךְ קְרָא לְמֵימַר אֶלָּא נֹחַ זֶה יְנִיחֵנוּ, אוֹ נַחְמָן זֶה יְנַחֲמֵנוּ, אֶלָּא בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן הִשְׁלִיטוֹ עַל הַכֹּל, הַפָּרָה הָיְתָה נִשְׁמַעַת לַחוֹרֵשׁ, וְהַתֶּלֶם נִשְׁמַע לַחוֹרֵשׁ, כֵּיוָן שֶׁחָטָא אָדָם מָרְדוּ עָלָיו, הַפָּרָה לֹא הָיְתָה נִשְׁמַעַת לַחוֹרֵשׁ, וְהַתֶּלֶם לֹא הָיָה נִשְׁמַע לַחוֹרֵשׁ, כֵּיוָן שֶׁעָמַד נֹחַ, נָחוּ. וּמְנָא לָן, נֶאֱמַר כָּאן נְיָחָה, וְנֶאֱמַר לְהַלָּן (שמות כג, יב): לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמֹרֶךָ, מַה נְּיָחָה שֶׁנֶּאֱמַר לְהַלָּן נְיָחַת שׁוֹר, אַף נְיָחָה שֶׁנֶּאֱמַר כָּאן נְיָחַת שׁוֹר. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר לֹא הַשֵּׁם הוּא הַמִּדְרָשׁ, וְלֹא הַמִּדְרָשׁ הוּא הַשֵּׁם, וְלֹא הֲוָה צָרִיךְ קְרָא לְמֵימַר אֶלָּא אוֹ נֹחַ זֶה יְנִיחֵנוּ, אוֹ נַחְמָן זֶה יְנַחֲמֵנוּ, אֶלָּא עַד שֶׁלֹא עָמַד נֹחַ הָיוּ הַמַּיִם עוֹלִים וּמְצִיפִים אוֹתָם בְּתוֹךְ קִבְרֵיהֶם. שְׁתֵּי פְעָמִים כְּתִיב (עמוס ה, ח): הַקּוֹרֵא לְמֵי הַיָּם, כְּנֶגֶד שְׁתֵּי פְּעָמִים שֶׁהָיוּ הַמַּיִם עוֹלִים וּמְצִיפִין אוֹתָן בְּתוֹךְ קִבְרֵיהֶם, אַחַת בְּשַׁחֲרִית וְאַחַת בְּעַרְבִית, הֲדָא הוּא דִכְתִיב (תהלים פח, ו): כְּמוֹ חֲלָלִים שֹׁכְבֵי קֶבֶר, שׁוֹכְבִים שֶׁלָּהֶם חֲלָלִים הָיוּ, כֵּיוָן שֶׁעָמַד נֹחַ, נָחוּ. נֶאֱמַר כָּאן נְיָחָה וְנֶאֱמַר לְהַלָּן נְיָחָה (ישעיה נז, ב): יָבוֹא שָׁלוֹם יָנוּחוּ עַל מִשְׁכְּבוֹתָם, מַה נְּיָחָה הָאָמוּר לְהַלָּן נְיָחַת קֶבֶר, אַף נְיָחָה הָאֲמוּרָה כָּאן נְיָחַת קֶבֶר. רַבִּי אֱלִיעֶזֶר אָמַר לְשֵׁם קָרְבָּנוֹ נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, כא): וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ, רַבִּי יוֹסֵי בַּר רַבִּי חֲנִינָא אָמַר לְשֵׁם נַחַת הַתֵּבָה נִקְרָא, דִּכְתִיב (בראשית ח, ד): וַתָּנַח הַתֵּבָה. אָמַר רַבִּי יוֹחָנָן לֹא שִׁמְשׁוּ הַמַּזָלוֹת כָּל אוֹתָן שְׁנִים עָשָׂר חֹדֶשׁ, אָמַר לוֹ רַבִּי יוֹנָתָן שִׁמְּשׁוּ אֶלָּא שֶׁלֹא הָיָה רִשּׁוּמָן נִכָּר. (בראשית ח, כב): לֹא יִשְׁבֹּתוּ, רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ, רַבִּי אֱלִיעֶזֶר אָמַר לֹא יִשְׁבֹּתוּ, מִכָּאן שֶׁלֹא שָׁבְתוּ. וְרַבִּי יְהוֹשֻׁעַ אוֹמֵר לֹא יִשְׁבֹּתוּ, מִכָּאן שֶׁשָּׁבָתוּ.
“He called his name Noah, saying: This one will comfort us from our work and from the misery of our hands, from the ground, which the Lord cursed” (Genesis 5:29).
“He called his name Noah, saying,” Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: The interpretation does not correspond to the name and the name does not correspond to the interpretation. It should have said instead: ‘Noah, this one will give us rest [yaniḥenu],’ or ‘Naḥman, this one will comfort us [yenaḥamenu].’ However, when the Holy One blessed be He created Adam the first man, He gave him control over everything; the cow would heed the plowman and [even] the furrow would heed the plowman. When Adam sinned, they rebelled against him; the cow did not heed the plowman and the furrow did not heed the plowman. When Noah appeared, they abstained6From their rebellion. [naḥu]. From where is that derived? Rest [neyaḥa] is stated here and elsewhere it is stated: “So that your ox and your donkey will rest [yanuaḥ]” (Exodus 23:12). Just as neyaḥa that is stated there refers to the resting of an ox, so, too, neyaḥa that is stated here refers to the resting of an ox.
Rabbi Shimon ben Lakish said: The name does not correspond with the interpretation and interpretation does not correspond with the name. It should have said instead: ‘Noah, this one will give us rest [yaniḥenu],’ or ‘Naḥman, this one will comfort us [yenaḥamenu].’ However, until Noah appeared, the water would rise and inundate them in their graves. “Who calls the water of the sea” is written twice (Amos 5:8; 9:6) corresponding to the two times that the water would rise and inundate them in their graves, once in the morning and once in the evening. That is what is written: “Like corpses lying in the grave” (Psalms 88:6) – those of them who were lying were desecrated. When Noah appeared, they rested [in their graves]. Rest [neyaḥa] is stated here and elsewhere it is stated: “May he depart in peace…may they rest [yanuḥu] upon their resting places” (Isaiah 57:2). Just as neyaḥa that is stated there refers to the rest of the grave, so, too, neyaḥa that is stated here refers to the rest of the grave.
Rabbi Eliezer said: He was called after the name of his offering, as it is stated: “The Lord smelled the pleasing [niḥoaḥ] aroma” (Genesis 8:21). Rabbi Yosei bar Rabbi Ḥanina said: He was called for the name of the resting of the ark, as it is written: “The ark rested [vatanaḥ]” (Genesis 8:4).
Rabbi Yoḥanan said: The constellations did not function all those twelve months [of the Flood].7He was called Noah because the constellations ‘rested’ from their function in his day. Rabbi Yonatan said to him: They functioned, but their effect was imperceptible.
“[All the days of the earth, seedtime and harvest, cold and heat, summer and winter, night and day] will not cease” (Genesis 8:22), Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer said: “Will not cease” – from here we learn that they did not cease [during the Flood]. Rabbi Eliezer said: “Will not cease” – [on the contrary,] from here we learn that they did cease.
מִן הָאֲדָמָה אֲשֶׁר אֵרְרָהּ ה' (בראשית ה, כט), עֲשָׂרָה שְׁנֵי רְעָבוֹן בָּאוּ לָעוֹלָם, אֶחָד בִּימֵי אָדָם הָרִאשׁוֹן, שֶׁנֶּאֱמַר (בראשית ג, יז): אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ. וְאֶחָד בִּימֵי לֶמֶךְ, שֶׁנֶּאֱמַר: מִן הָאֲדָמָה אֲשֶׁר אֵרְרָהּ ה'. וְאֶחָד בִּימֵי אַבְרָהָם (בראשית יב, י): וַיְהִי רָעָב בָּאָרֶץ. וְאֶחָד בִּימֵי יִצְחָק, שֶׁנֶּאֱמַר (בראשית כו, א): וַיְהִי רָעָב בָּאָרֶץ מִלְּבַד הָרָעָב הָרִאשׁוֹן. וְאֶחָד בִּימֵי יַעֲקֹב, שֶׁנֶּאֱמַר (בראשית מה, ו): כִּי זֶה שְׁנָתַיִם הָרָעָב. וְאֶחָד בִּימֵי שְׁפֹט הַשֹׁפְטִים, שֶׁנֶּאֱמַר (רות א, א): וַיְהִי בִּימֵי שְׁפֹט הַשֹּׁפְטִים וַיְהִי רָעָב בָּאָרֶץ. וְאֶחָד בִּימֵי דָּוִד, שֶׁנֶּאֱמַר (שמואל ב כא, א): וַיְהִי רָעָב בִּימֵי דָּוִד שָׁלשׁ שָׁנִים. וְאֶחָד בִּימֵי אֵלִיָּהוּ, שֶׁנִּאֱמַר (מלכים א יז, א): חַי ה' אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר עָמַדְתִּי לְפָנָיו אִם יִהְיֶה הַשָּׁנִים הָאֵלֶּה טַל וּמָטָר כִּי אִם לְפִי דְּבָרִי, וְאֶחָד בִּימֵי אֱלִישָׁע, שֶׁנֶּאֱמַר (מלכים ב ו, כה): וַיְהִי רָעָב גָּדוֹל בְּשֹׁמְרוֹן, שֶׁהוּא מִתְגַּלְגֵּל וּבָא לָעוֹלָם. וְאֶחָד לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (עמוס ח, יא): לֹא רָעָב לַלֶּחֶם וְלֹא צָמָא לַמַּיִם כִּי אִם לִשְׁמֹעַ אֵת דִּבְרֵי ה'. רַבִּי הוּנָא וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק עִקַּר אַוְתֶּנְטְיָא שֶׁלּוֹ לֹא הָיָה רָאוּי לִהְיוֹת בִּימֵי דָּוִד אֶלָּא בִּימֵי שָׁאוּל, אֶלָּא עַל יְדֵי שֶׁהָיָה שָׁאוּל גְּרוֹפִית שֶׁל שִׁקְמָה, גִּלְגְּלוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וֶהֱבִיאוֹ בִּימֵי דָּוִד, מַתְלָא אָמְרִין שִׁילוֹ חָטָא וְיוֹחָנָא מִשְׁתַּלְמָא, אֶתְמְהָא. אָמַר רַבִּי חִיָּא רַבָּה מָשָׁל לְזַגָּג שֶׁהָיָה בְּיָדוֹ קֻפָּה מְלֵאָה כּוֹסוֹת וּדְיָטְרוּטִין, בְּשָׁעָה שֶׁהָיָה מְבַקֵּשׁ לִתְלוֹת אֶת קֻפָּתוֹ הָיָה מֵבִיא יָתֵד וּתְקָעָהּ וְנִתְלֶה בָּהּ, וְאַחַר כָּךְ הָיָה תּוֹלֶה אֶת קֻפָּתוֹ. לְפִיכָךְ לֹא בָּאוּ בִּימֵי בְּנֵי אָדָם שְׁפוּפִים, אֶלָּא בִּימֵי בְּנֵי אָדָם גִּבּוֹרִים, שֶׁהֵן יְכוֹלִין לַעֲמֹד בָּהֶן. רַבִּי בֶּרֶכְיָה הֲוֵי קָרֵי עֲלֵיהוֹן (ישעיה מ, כט): נֹתֵן לַיָּעֵף כֹּחַ. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ אָמַר שְׁנַיִם בָּאוּ בִּימֵי אַבְרָהָם, רַב הוּנָא בְּשֵׁם רַב אַחָא אָמַר אֶחָד בִּימֵי לֶמֶךְ וְאֶחָד בִּימֵי אַבְרָהָם, רָעָב שֶׁבָּא בִּימֵי אֵלִיָּהוּ, רָעָב שֶׁל בַּצֹּרֶת הָיָה, שָׁנָה עָבְדָה שָׁנָה לֹא עָבְדָה, רָעָב שֶׁבָּא בִּימֵי אֱלִישָׁע, רָעָב שֶׁל מְהוּמָה הָיָה, שֶׁנֶּאֱמַר (מלכים ב ו, כה): עַד הֱיוֹת רֹאשׁ חֲמוֹר בִּשְׁמֹנִים כֶּסֶף, רָעָב שֶׁהָיָה בִּימֵי שְׁפֹט הַשֹּׁפְטִים, רַבִּי הוּנָא בְּשֵׁם רַבִּי דוֹסָא אָמַר אַרְבָּעִים וּשְׁתַּיִם סְאִין הָיוּ וְנַעֲשׂוּ אַרְבָּעִים וְאַחַת, וְהָא תָּנֵי לֹא יֵצֵא אָדָם לְחוּצָה לָאָרֶץ אֶלָא אִם כֵּן הָיוּ סָאתַיִם שֶׁל חִטִּים הוֹלְכוֹת בְּסֶלַע, אָמַר רַבִּי שִׁמְעוֹן אֵימָתַי בִּזְמַן שֶׁאֵינוֹ מוֹצֵא לִקַּח, אֲבָל אִם הָיָה מוֹצֵא לִקַּח אֲפִלּוּ סְאָה בְּסֶלַע לֹא יֵצֵא לְחוּצָה לָאָרֶץ, וְאִלּוּ אֱלִימֶלֶךְ יָצָא, לְפִיכָךְ נֶעֱנָשׁ.
“From the ground, which the Lord cursed” – there were ten periods of famine that came to the world: One in the days of Adam the first man, as it is stated: “Cursed is the ground on your account” (Genesis 3:17); one in the days of Lemekh, as it is stated: “From the ground, which the Lord cursed”; one in the days of Abraham – “there was a famine in the land” (Genesis 12:10); one in the days of Isaac, as it is stated: “There was a famine in the land, besides the first famine” (Genesis 26:1); one in the days of Jacob, as it is stated: “For these two years, the famine” (Genesis 45:6); one in the days when the judges judged, as it is stated: “It was in the days when the judges judged; there was a famine in the land” (Ruth 1:1); one in the days of David, as it is stated: “There was a famine in the days of David for three years” (II Samuel 21:1); one in the days of Elijah, as it is stated: “As the Lord, God of Israel, before whom I stand, lives, there will be dew and rain during these years only by my word” (I Kings 17:1); one in the days of Elisha, as it is stated: “There was a great famine in Samaria” (II Kings 6:25); and there is one that circulates and comes periodically to the world. And [there will be] one more in the future, as it is stated: “Not a famine for bread, and not a thirst for water, but rather, to hear the words of the Lord” (Amos 8:11).
Rabbi Huna and Rabbi Yirmeya in the name of Rabbi Shmuel bar Yitzḥak: In reality, it [David’s famine] should not have occurred in the days of David, but rather, in the days of Saul.8The reason underlying the famine was relevant to Saul, not David (II Samuel 21:1). However, because Saul was the shoot of a sycamore,9Easily broken, unable to withstand it, due to his lack of merit. the Holy One blessed be He postponed it and brought it about in the days of David. They say a parable: Shilo sinned, but Yoḥana pays?! That is astonishing! Rabbi Ḥiyya the Great said: This is analogous to a glazier who had in his hand a basket filled with goblets and cut glass. When he would wish to hang his basket, he would [first] bring a peg, affix it, and suspend himself from it, and only then would he hang his basket. That is why they did not come in the days of downtrodden people, but rather, in the days of powerful people, who are able to withstand them. Rabbi Berekhya would cite this verse in their regard: “He gives strength to the weary” (Isaiah 40:29).
Rabbi Berekhya said in the name of Rabbi Ḥelbo: There were two [famines] that occurred in the days of Abraham. Rav Huna said in the name of Rabbi Aḥa: One was in the days of Lemekh, and one in the days of Abraham.
The famine that came in the days of Elijah was a famine of drought; one year produced [crops], and one year did not produce. The famine that came in the days of Elisha was a famine of panic, as it is stated: “Until the head of a donkey was sold for eighty silver pieces” (II Kings 6:25). The famine that was in the days that the judges judged, Rabbi Huna said in the name of Rabbi Dosa: For the price for which one used to purchase forty-two se’a, they could purchase [only] forty-one.10According to a different reading: the price for which one used to purchase two se’a, they could purchase [only] one. But is it not taught: A person should not depart and go outside the Land of Israel unless two se’a of wheat sells for one sela?11Double the ordinary price of wheat, which was four se’a for a sela (Pe’a 8:7). Rabbi Shimon said: That is only when he does not find any [wheat] to buy, but if he can find to buy, even if it is one se’a for a sela, one should not depart and go outside the Land of Israel. But Elimelekh did depart, therefore, he was punished.