בראשית רבה 31

וַיֹּאמֶר אֱלֹהִים לְנֹחַ קֵץ כָּל בָּשָׂר וגו' (בראשית ו, יג), (יחזקאל ז, יא): הֶחָמָס קָם לְמַטֵּה רֶשַׁע. הֶחָמָס קָם, אֶתְמָהָא, חַס וְשָׁלוֹם אֵינוֹ קָם וְאִם קָם לְמַטֵּה רֶשַׁע, לְחִיּוּבוֹ שֶׁל רָשָׁע, (יחזקאל ז, יא): וְלֹא מֵהֶם וְלֹא מֵהֲמוֹנָם וְלֹא מֵהֱמֵהֶם, לָא מִנְהוֹן וְלֹא מִמָּמוֹנָם וְלָא מִן תִּמְהָתְהוֹן, לָמָּה (יחזקאל ז, יא): לֹא נֹהַּ בָּהֶם, לֹא הָיָה לְשׁוּם בְּרִיָּה נַחַת רוּחַ מֵהֶם וְלֹא הָיָה לְהַקָּדוֹשׁ בָּרוּךְ הוּא נַחַת רוּחַ מֵהֶם, לֹא נֹהַּ בָּהֶם, כְּהַהִיא דְּאָמַר רַבִּי אַבָּא בַּר כַּהֲנָא (בראשית ו, ז ח): כִּי נִחַמְתִּי כִּי עֲשִׂיתִם, וְנֹחַ, אֲפִלּוּ נֹחַ שֶׁנִּשְׁתַּיֵּר מֵהֶם אֵינוֹ כְּדַאי אֶלָּא שֶׁמָּצָא חֵן, (בראשית ו, ח): וְנֹחַ מָצָא חֵן, וּלְפִי שֶׁהָיוּ שְׁטוּפִים בְּזִמָּה נִמּוֹחוּ מִן הָעוֹלָם.

“God said to Noah: The end of all flesh has come before Me, as the earth is filled with injustice because of them and, behold, I am destroying them with the earth” (Genesis 6:13).
“God said to Noah: The end of all flesh [has come before Me, as the earth is filled with injustice…]” – “Injustice rises up into a rod of wickedness” (Ezekiel 7:11). Does injustice indeed rise up?¹“Rise up” implies success and triumph. But in fact, evil never triumphs in the end. That is a rhetorical question. God forbid; it does not rise up. But if it does rise up, it will be to act as a rod of wickedness, to bring culpability against the wicked.²Injustice does not “rise up” in the sense of success, but in the sense of serving as a tool of punishment. That is what is meant by “into a rod of wickedness.” “Not among them³None will be spared from among them. and not among their multitudes [mehamonam] and not among anything of theirs [mehemehem]” (Ezekiel 7:11) – not from them, nor from their wealth [mamonam], nor from their offspring [timhatehon]. “And there is no mourning [noa] among them” (Ezekiel 7:11) – no person experienced any satisfaction [naḥat]⁴Noa, ending in heh, is interpreted as if it were written noaḥ, ending in ḥet, meaning relief or satisfaction. from them, and neither did the Holy One blessed be He experience any satisfaction [naḥat] from them.
“And there is no noa among them” – this is as Rabbi Abba bar Kahana said: “As I regret that I made them. And Noah…” (Genesis 6:7–8)⁵This is interpreted to mean that God included Noah among those who deserved punishment. The Midrash is expounding noa as if it were a reference to Noah. –even Noah, who remained from among them,⁶“Noa among them” means: Noah, who was the only survivor among them. it is not that he was worthy, but rather that he found favor [before God, as it is written:] “But Noah found favor in the eyes of the Lord” (Genesis 6:8). And because they were steeped in licentiousness, they were obliterated from the world.

וַיֹּאמֶר אֱלֹהִים לְנֹחַ קֵץ כָּל בָּשָׂר בָּא לְפָנַי, (איוב כד, יא): בֵּין שׁוּרֹתָם יַצְהִירוּ יְקָבִים דָּרְכוּ וַיִּצְמָאוּ. בֵּין שׁוּרֹתָם יַצְהִירוּ, שֶׁהָיוּ עוֹשִׂים לָהֶם בְּדָרִיּוֹת קְטַנּוֹת. יְקָבִים דָּרְכוּ וַיִּצְמָאוּ, אֲפִלּוּ יְקָבִים דָּרְכוּ וַיִּצְמָאוּ. אָמַר רַבִּי אַיְבוּ לָמָּה יְקָבִים דָּרְכוּ וַיִּצְמָאוּ, לְפִי שֶׁהָיְתָה מְאֵרָה מְצוּיָה בַּעֲמָלוֹ שֶׁל רָשָׁע, וּלְפִי שֶׁהָיוּ שְׁטוּפִּים בְּזִמָּה וְגָזֵל, נִמּוֹחוּ מִן הָעוֹלָם.

“God said to Noah: The end of all flesh has come before Me” – “They would make oil between their rows; they have trodden winepresses and are thirsty” (Job 24:11).⁷This passage in Job is often interpreted as referring to the generation of the Flood. “They would make oil between their rows” – they would make small oil presses. “They have trodden winepresses and are thirsty” – even though they trod winepresses, they were thirsty. Why have they “trodden winepresses and are thirsty”?⁸If they pressed the grape harvest into wine, why would they be thirsty? It is because there was a curse on whatever the wicked produced. And because they were steeped in licentiousness and robbery, they were obliterated from the world.

וַיֹּאמֶר אֱלֹהִים, (עמוס ה, י): שָׂנְאוּ בַשַּׁעַר מוֹכִיחַ וְדֹבֵר תָּמִים יְתָעֵבוּ, דַּהֲוָה אֲמַר לְהוֹן, רֵיקִים אַתֶּם מַנִּיחִים מִי שֶׁקּוֹלוֹ שׁוֹבֵר אֲרָזִים וּמִשְׁתַּחֲוִים לְעֵץ יָבֵשׁ, וּלְפִי שֶׁהָיוּ שְׁטוּפִים בְּגָזֵל נִמּוֹחוּ מִן הָעוֹלָם, שֶׁנֶּאֱמַר: וַיֹּאמֶר אֱלֹהִים לְנֹחַ קֵץ כָּל בָּשָׂר בָּא וגו'.

“God said” – “They hated the admonisher at the gate, and they despised the speaker of uprightness” (Amos 5:10). He [Noah] would say to them: ‘Worthless people, do you forsake the one whose voice “shatters cedars” (Psalms 29:5), and bow down to a shriveled tree?’ And because they were steeped in robbery, they were obliterated from the world, as it is stated: “God said to Noah: The end of all flesh has come…”

דָּבָר אַחֵר, קֵץ כָּל בָּשָׂר, כְּתִיב (איוב לה, ט): מֵרֹב עֲשׁוּקִים יַזְעִיקוּ יְשַׁוְּעוּ מִזְּרוֹעַ רַבִּים. מֵרֹב עֲשׁוּקִים יַזְעִיקוּ, אֵלּוּ הַנֶּעֱשָׁקִים. יְשַׁוְּעוּ מִזְּרוֹעַ רַבִּים, אֵלּוּ הָעוֹשְׁקִים. אֵלּוּ רַבִּים עַל אֵלּוּ וְאֵלּוּ רַבִּים עַל אֵלּוּ, אֵלּוּ רַבִּים עַל אֵלּוּ בְּחִמּוּס מָמוֹן, וְאֵלּוּ רַבִּים עַל אֵלּוּ בְּחִמּוּס דְּבָרִים, עַד שֶׁנִּתְחַתֵּם גְּזַר דִּינָם, וּלְפִי שֶׁהָיוּ שְׁטוּפִים בְּגָזֵל נִמּוֹחוּ מִן הָעוֹלָם.

Another interpretation, “the end of all flesh” – it is written: “They cause people to cry out from their great oppression; they shout out from the strong arm of the multitudes” (Job 35:9). “They cause people to cry out from their great oppression” – this refers to the oppressed ones; “they shout out from the strong arm of the multitudes” – this refers to the oppressors. These surpassed those and those surpassed these. These surpassed those – in terms of their monetary wickedness; and those surpassed these – in terms of wickedness of speech,⁹They spoke words of blasphemy because of their plight. until sentence was passed against them.¹⁰Oppressor and oppressed alike. And because they were steeped in robbery, they were obliterated from the world.

קֵץ כָּל בָּשָׂר בָּא לְפָנַי (בראשית ו, יג), הִגִּיעַ זְמַנָּם לְהִקָּצֵץ, הִגִּיעַ זְמַנָּן לֵעָשׂוֹת בָּתָה, הִגִּיעַ קָטֵיגוֹרִיס שֶׁלָּהֶן לְפָנַי, כָּל כָּךְ לָמָּה (בראשית ו, יג): כִּי מָלְאָה הָאָרֶץ חָמָס מִפְּנֵיהֶם, אֵיזֶהוּ חָמָס וְאֵיזֶה הוּא גָּזֵל, אָמַר רַבִּי חֲנִינָא חָמָס אֵינוֹ שָׁוֶה פְּרוּטָה וְגָזֵל שֶׁשָּׁוֶה פְּרוּטָה, וְכָךְ הָיוּ אַנְשֵׁי הַמַּבּוּל עוֹשִׂים, הָיָה אֶחָד מֵהֶם מוֹצִיא קֻפָּתוֹ מְלֵאָה תּוּרְמוֹסִים וְהָיָה זֶה בָּא וְנוֹטֵל פָּחוֹת מִשְּׁוֵה פְרוּטָה, וְזֶה בָּא וְנוֹטֵל פָּחוֹת מִשְּׁוֵה פְרוּטָה, עַד מָקוֹם שֶׁאֵינוֹ יָכוֹל לְהוֹצִיאוֹ מִמֶּנּוּ בַּדִּין, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אַתֶּם עֲשִׂיתֶם שֶׁלֹא כַשּׁוּרָה אַף אֲנִי אֶעֱשֶׂה עִמָּכֶם שֶׁלֹא כַשּׁוּרָה, הֲדָא הוּא דִכְתִיב (איוב ד, כא): הֲלֹא נִסַּע יִתְרָם בָּם יָמוּתוּ וְלֹא בְחָכְמָה, בְּלֹא חָכְמַת הַתּוֹרָה. (איוב ד, ב): מִבֹּקֶר לָעֶרֶב יֻכַּתּוּ מִבְּלִי מֵשִׂים לָנֶצַח יֹאבֵדוּ, וְאֵין מֵשִׂים אֶלָּא דַּיָּן, הֵיךְ מָה דְאַתְּ אָמַר (שמות כא, א): וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם.

“The end [ketz] of all flesh has come [ba] before Me” – their time has come, to be cut off [lehikatzetz]; their time has come to become desolate [bata]; their indictment “has come before Me.” Why to such an extent? It is “as the earth is filled with injustice because of them.” What is injustice and what is stealing?¹¹Injustice [ḥamas] refers to monetary wrongdoing, so what is the difference between that and stealing? Rabbi Ḥanina said: Injustice involves less than a peruta¹²A peruta is a small coin of trifling value. Anything worth less than a peruta is considered of negligible value, and there is no legal recourse to retrieve it, as the Midrash goes on to explain. and robbery involves a peruta.
This is what the members of the generation of the Flood would do: One of them would take out a basket filled with lupin beans [to the marketplace]. One person would come and take less than a peruta worth [of beans] and another one would come and take less than a peruta worth; less than the amount for which one would be able to collect compensation in court. The Holy One blessed be He said to them: ‘You acted improperly; I, too, will act improperly with you.’ That is what is written: “Behold, their remnant has gone away from them, and they die without wisdom (Job 4:21) – without the wisdom of the Torah. “From morning to evening they are broken; forever unnoticed [mibli mesim], forever they will perish” (Job 4:20). Mesim is nothing other than a judge,¹³So mibli mesim means without a judge. They made sure their crimes could never be brought before a judge. as it says: “These are the monetary ordinances that you shall place [tasim] before them” (Exodus 21:1).

דָּבָר אַחֵר, כִּי מָלְאָה הָאָרֶץ חָמָס, אָמַר רַבִּי לֵוִי חָמָס, זֶה עֲבוֹדַת כּוֹכָבִים. חָמָס, זֶה גִּלּוּי עֲרָיוֹת. חָמָס, זֶה שְׁפִיכוּת דָּמִים. חָמָס, זֶה עֲבוֹדַת כּוֹכָבִים, שֶׁנֶּאֱמַר: כִּי מָלְאָה הָאָרֶץ חָמָס. חָמָס, זֶה גִּלּוּי עֲרָיוֹת, שֶׁנֶּאֱמַר (ירמיה נא, לה): חֲמָסִי וּשְׁאֵרִי עַל בָּבֶל. חָמָס, זֶה שְׁפִיכוּת דָּמִים, שֶׁנֶּאֱמַר (יואל ד, יט): מֵחֲמַס בְּנֵי יְהוּדָה אֲשֶׁר שָׁפְכוּ דָּם נָקִיא. חָמָס, כְּמַשְׁמָעוֹ.

Another interpretation, “as the earth is filled with injustice [ḥamas].” Rabbi Levi said: Ḥamas refers to idolatry; ḥamas refers to sexual immorality; ḥamas refers to bloodshed. Ḥamas refers to idolatry, as it is stated: “As they filled the earth with ḥamas” (Ezekiel 8:17).¹⁴The context there is a condemnation of idolatry. Ḥamas refers to sexual immorality, as it is stated: “The ḥamas done to me and my flesh is upon Babylon” (Jeremiah 51:35). Ḥamas refers to bloodshed, as it is stated: “[Egypt shall be a desolation and Edom a desolate waste] due to the ḥamas against the children of Judah, that they shed innocent blood” (Joel 4:19). Ḥamas [is also to be understood] in its usual sense, [injustice].

הִנְנִי מַשְׁחִיתָם אֶת הָאָרֶץ (בראשית ו, יג), רַבִּי הוּנָא וְרַבִּי יִרְמְיָה בְּשֵׁם רַב כַּהֲנָא בַּר מַלְכִּיָּה אֲפִלּוּ שְׁלשָׁה טְפָחִים שֶׁהַמַּחֲרֵשָׁה שׁוֹלֶטֶת בָּאָרֶץ נִמּוֹחוּ, מָשָׁל לְבֶן מְלָכִים שֶׁהָיָה לוֹ פַּדְגוֹג, כָּל זְמַן שֶׁהָיָה סוֹרֵחַ הָיָה פַּדְגוֹג שֶׁלּוֹ נִרְדָּה, וּלְבֶן מְלָכִים שֶׁהָיָה לוֹ מֵינִיקָה, כָּל זְמַן שֶׁהוּא סוֹרֵחַ הָיְתָה מֵינִקְתּוֹ נִרְדֵּית, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הִנְנִי מַשְׁחִיתָם אֶת הָאָרֶץ, הָא אֲנָא מְחַבֵּל לְהוֹן וּמְחַבֵּל לְאַרְעָא עִמְּהוֹן.

“Behold, I am destroying them with the earth” – Rabbi Huna and Rabbi Yirmeya in the name of Rav Kahana bar Malkiya: Even the three handbreadths [of soil] in which the plow operates were obliterated. This is analogous to a prince who had a tutor. Anytime he would misbehave, his tutor would be punished. Or to a prince who had a nursemaid. Anytime he would misbehave, his nursemaid would be punished. So, the Holy One blessed be He said: “Behold, I am destroying them with the earth” – I will destroy them and destroy the earth with them.¹⁵The earth was made to serve man; therefore it was punished due to the misdeeds of man.

עֲשֵׂה לְךָ תֵּבַת עֲצֵי גֹּפֶר (בראשית ו, יד), אָמַר רַבִּי אִיסֵי בְּאַרְבָּעָה מְקוֹמוֹת נֶאֱמַר בַּלָּשׁוֹן הַזֶּה, עֲשֵׂה, בִּשְׁלשָׁה נִתְפָּרֵשׁ, וּבְאֶחָד לֹא נִתְפָּרֵשׁ, עֲשֵׂה לְךָ תֵּבַת וגו', אָמַר רַבִּי נָתָן תֵּבוּתָא דְּאָעִין דְּקֵרְדִּינוֹן. (יהושע ה, ב): עֲשֵׂה לְךָ חַרְבוֹת צֻרִים, נִתְפָּרֵשׁ גְּלָבִין דְּטִנָּרֵי. (במדבר י, ב): עֲשֵׂה לְךָ שְׁתֵּי חֲצוֹצְרֹת כֶּסֶף, נִתְפָּרֵשׁ. (במדבר כא, ח): עֲשֵׂה לְךָ שָׂרָף, לֹא נִתְפָּרֵשׁ. רַבִּי יוּדָן בְּשֵׁם רַבִּי אַיְבוּ אָמַר (משלי א, ה): יִשְׁמַע חָכָם וְיוֹסִיף לֶקַח, זֶה משֶׁה, שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לוֹ לְמשֶׁה עֲשֵׂה לְךָ שָׂרָף וְלֹא פֵּרַשׁ, אָמַר אִם אֲנִי עוֹשֶׂה אוֹתוֹ שֶׁל זָהָב, אֵין הַלָּשׁוֹן הַזֶּה נוֹפֵל עַל לָשׁוֹן זֶה, שֶׁל כֶּסֶף, אֵין הַלָּשׁוֹן הַזֶּה נוֹפֵל עַל לָשׁוֹן זֶה, אֶלָּא הֲרֵי אֲנִי עוֹשֶׂה אוֹתוֹ שֶׁל נְחשֶׁת לָשׁוֹן נוֹפֵל עַל הַלָּשׁוֹן, שֶׁנֶּאֱמַר (במדבר כא, ט): וַיַּעַשׂ משֶׁה נְחַשׁ נְחשֶׁת, מִכָּאן שֶׁנִּתְּנָה תּוֹרָה בִּלְשׁוֹן הַקֹּדֶשׁ. רַבִּי פִּינְחָס וְרַבִּי חִזְקִיָּה בְּשֵׁם רַבִּי סִימוֹן כְּשֵׁם שֶׁנִּתְּנָה תּוֹרָה בִּלְשׁוֹן הַקֹּדֶשׁ כָּךְ הָעוֹלָם נִבְרָא בִּלְשׁוֹן הַקֹּדֶשׁ, שָׁמַעְתָּ מִיָּמֶיךָ אוֹמְרִים גִּינִי, גִּינְיָא, אַנְתְּרוֹפֵי אַנְתְּרוֹפְיָא, גַּבְרָא גַּבְרְתָא, אֶלָּא אִישׁ וְאִשָּׁה, לָמָּה שֶׁהַלָּשׁוֹן הַזֶּה נוֹפֵל עַל לָשׁוֹן הַזֶּה.

“Craft for you an ark of cypress wood; you shall craft the ark with compartments, and you shall coat it within and without with pitch” (Genesis 6:14).
“Craft for you an ark of cypress wood” – Rabbi Isi said: In four places, this expression, “craft,” is stated; in three it [the material] is specified, and in one it is not specified. “Craft for you an ark of [cypress [gofer] wood]…” – Rabbi Natan said: An ark of the wood of kardinon.¹⁶Rabbi Natan translates the Hebrew gofer into a more commonly known word, kardinon. “Craft for you flint knives” (Joshua 5:2) – it was specified, knives of flint. “Craft for you silver trumpets” (Numbers 10:2), it was specified. “Craft for you a serpent” (Numbers 21:8) – it [its material] was not specified. Rabbi Yudan said in the name of Rabbi Aivu: “Let the wise man hear and gain a lesson” (Proverbs 1:5) – this is Moses, as the Holy One blessed be He said to him: “Craft for you a serpent” (Numbers 21:8), but did not specify [the material]. He said: ‘If I craft it of gold, this word is not related to that word; if of silver, this word is not related to that word.¹⁷Serpent [naḥash] does not correspond to gold [zahav] or silver [kesef]. But rather, I will craft it of bronze [neḥoshet], as the words are related,’ as it is stated: “Moses crafted a bronze serpent [neḥash] (Numbers 21:9).
From here we learn the Torah was given in the sacred tongue [Hebrew].¹⁸The similarity between the words for “serpent” and “bronze” occurs only in Hebrew. Rabbi Pinḥas and Rabbi Ḥizkiya in the name of Rabbi Simon: Just as the Torah was given in the sacred tongue, so, the world was created in the sacred tongue. Have you ever heard anyone saying: Gyne,¹⁹“Woman” in Greek. gynea;²⁰This would be the masculine form of gyne, but it is not the Greek word for “man,” which is anthropos. anthropos,²¹Man in Greek. anthropa;²²This would be the feminine form of anthropos, but it is not the Greek word for “woman,” which is gyne. gavra,²³Man in Aramaic. gavreta?²⁴This would be the feminine form of gavra, but it is not the Aramaic word for “woman,” which is itta. There are completely different, unrelated words for man and woman in Greek and Aramaic. But ish and isha [makes sense]. Why, because one form corresponds to the other.²⁵Hebrew is the only language in which it makes sense to say, “This one shall be called Woman [isha], because this was taken from Man [ish]” (Genesis 2:23), as isha is the feminine form of ish.

קִנִּים תַּעֲשֶׂה אֶת הַתֵּבָה (בראשית ו, יד), קִילִין וּמְדוֹרִין, אָמַר רַבִּי יִצְחָק מַה הַקֵּן הַזֶּה מְטַהֵר אֶת הַמְצוֹרָע, אַף תֵּבָתְךָ מְטַהֲרָתְךָ. (בראשית ו, יד): וְכָפַרְתָּ אֹתָהּ מִבַּיִת וּמִחוּץ בַּכֹּפֶר, הָכָא אַתְּ אָמַר: וְכָפַרְתָּ אֹתָהּ וגו', וּלְהַלָּן אַתְּ אָמַר (שמות ב, ג): וַתַּחְמְרָה בַחֵמָר וּבַזָּפֶת, אֶלָּא לְהַלָּן עַל יְדֵי שֶׁהָיוּ הַמַּיִם תַּשִּׁים, וַתַּחְמְרָה בַחֵמָר וּבַזָּפֶת, בַּחֵמָר מִפְּנֵי הָרֵיחַ, וּבַזָּפֶת מִפְּנֵי הַמַּיִם.

“You shall craft the ark with compartments [kinim]” – rooms and dwelling quarters. Rabbi Yitzḥak said: Just as a nest of birds [ken]²⁶The term ken refers to a pair of birds, in this case the two birds used in the purification of the leper (see Leviticus 14:22). purifies the leper, so, too, your ark purifies you.²⁷All the toil that you invest in its construction will purify you of any sins you may have.
“You shall coat it within and without with pitch” – here it says: “You shall coat it [within and without with pitch]…” and elsewhere it says: “She coated it with clay and with pitch” (Exodus 2:3).²⁸Regarding the basket Moses’ mother prepared for him when she placed him in the river. It is because in that case the water current was weak,²⁹So it didn’t require a double layer of pitch. so “she coated it with clay and with pitch” – with clay to block the odor,³⁰The inside layer, of clay, was to block the foul odor of the pitch, of the outer layer. and with pitch to block [penetration of] water.

וְזֶה אֲשֶׁר תַּעֲשֶׂה אֹתָהּ (בראשית ו, טו), אָמַר רַבִּי יוּדָן זֶה וְזֶה עָתִיד אֶחָד לָמֹד בְּאַמָּתְךָ, הֲדָא הוּא דִכְתִיב (דברי הימים ב ג, ג): הָאֹרֶךְ אַמּוֹת בַּמִּדָּה הָרִאשׁוֹנָה אַמּוֹת שִׁשִּׁים וְרֹחַב אַמּוֹת עֶשְׂרִים, וְלָמָּה הוּא קוֹרֵא אוֹתָהּ אַמָּה תְבִיקִין, רַבִּי הוּנָא אָמַר שֶׁהָיוּ מַתְבִּיאוֹת בָּהּ. רַבָּנָן אָמְרִין עַל שֵׁם תֵּבָתוֹ שֶׁל נֹחַ. שְׁלשׁ מֵאוֹת אַמָּה אֹרֶךְ הַתֵּבָה חֲמִשִּׁים אַמָּה רָחְבָּהּ וּשְׁלשִׁים אַמָּה קוֹמָתָה, בַּר חַטְיָא אָמַר (תהלים קיט, טו): בְּפִקוּדֶיךָ אָשִׂיחָה, (תהלים קיט, טז): בְּחֻקֹּתֶיךָ אֶשְׁתַּעֲשָׁע, לִמְדָתְךָ תּוֹרָה דֶּרֶךְ אֶרֶץ שֶׁאִם יַעֲשֶׂה אָדָם סְפִינָה שֶׁתְּהֵא עוֹמֶדֶת בַּלָּמִין, יַעֲשֶׂה רָחְבָּהּ אֶחָד מִשִּׁשָּׁה בְּאָרְכָּהּ, וְגָבְהָהּ אֶחָד מֵעֲשָׂרָה בְּאָרְכָּהּ.

“And this is how you shall craft it: Three hundred cubits is the length of the ark, fifty cubits its breadth, and thirty cubits its height” (Genesis 6:15).
“And this is how you shall craft it” – Rabbi Yudan said: “This” [is not written, instead we read:] “And this”³¹The “and” is there to allude to another, additional incident. – someone else is destined to measure in accordance with your cubit.³²There are various measurements that are called cubit. That is what is written [regarding Solomon’s Temple]: “Its length, according to the original measurement,³³This is seen as a reference to Noah’s cubits. was sixty cubits, and the breadth was twenty cubits” (II Chronicles 3:3). Why does one call it a cubit of tavikin?³⁴This was a name used for the official royal cubit. Rabbi Huna said: It is because it is based on a comparison [matbiot].³⁵Its length was determined from the ancient cubit used by Noah. The Rabbis say: It is named after Noah’s ark [teiva].
“Three hundred cubits is the length of the ark, fifty cubits its breadth, and thirty cubits its height” – bar Ḥatya said: “I speak about Your edicts” (Psalms 119:15), “I delight in Your statutes” (Psalms 119:16) – the Torah gives you instruction about practical matters. If a person wants to build a ship capable of standing sturdily in port, he should make its width one-sixth of its length and its height one-tenth of its length.

צֹהַר תַּעֲשֶׂה לַתֵּבָה (בראשית ו, טז), רַבִּי חוּנְיָה וְרַבִּי פִּינְחָס רַבִּי חָנִין וְרַבִּי הוֹשַׁעְיָא לָא מְפָרְשִׁין, רַבִּי אַבָּא בַּר כַּהֲנָא וְרַבִּי לֵוִי מְפָרְשִׁין. רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר, חַלּוֹן. רַבִּי לֵוִי אָמַר, מַרְגָּלִיּוֹת. רַבִּי פִּינְחָס מִשּׁוּם רַבִּי לֵוִי אָמַר כָּל שְׁנֵים עָשָׂר חֹדֶשׁ שֶׁהָיָה נֹחַ בַּתֵּבָה, לֹא צָרִיךְ לֹא לְאוֹר הַחַמָּה בַּיּוֹם וְלֹא לְאוֹר הַלְּבָנָה בַּלַּיְלָה, אֶלָּא מַרְגָּלִית הָיְתָה לוֹ וְהָיָה תּוֹלֶה אוֹתָהּ, וּבְשָׁעָה שֶׁהִיא כֵּהָה הָיָה יוֹדֵעַ שֶׁהוּא יוֹם, וּבְשָׁעָה שֶׁהָיְתָה מַבְהֶקֶת הָיָה יוֹדֵעַ שֶׁהוּא לַיְלָה. אָמַר רַבִּי הוּנָא עֲרִיקִין הֲוֵינָן מִן קוֹמֵי גוּנְדָא בַּהֲדָא בּוּטִיטָה דִּטְבֶרְיָה וְהָיָה בְּיָדֵינוּ נֵרוֹת, בְּשָׁעָה שֶׁהָיוּ כֵּהִים הָיִינוּ יוֹדְעִים שֶׁהוּא יוֹם, וּבְשָׁעָה שֶׁהָיוּ מַבְהִיקִים הָיִינוּ יוֹדְעִים שֶׁהוּא לָיְלָה. (בראשית ו, טז): וְאֶל אַמָּה תְּכַלֶּנָּה מִלְּמַעְלָה, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר שְׁלשׁ מֵאוֹת וְשִׁשִּׁים קִילִין הָיוּ בָהּ, עֶשֶׂר אַמּוֹת עַל עֶשֶׂר אַמּוֹת, וּשְׁתֵּי פְּלָטִיּוֹת שֶׁל אַרְבַּע אַמּוֹת, קִילִין מִיכָּן וְקִילִין מִיכָּן, וְקִילִין מִיכָּן וְקִילִין מִיכָּן, וּשְׁנֵי אַמּוֹת לַצְּדָדִים. רַבִּי נְחֶמְיָה אָמַר תְּשַׁע מֵאוֹת קִילִין הָיוּ בָהּ, וְקִיל שֵׁשׁ אַמּוֹת עַל שֵׁשׁ אַמּוֹת. וְשָׁלשׁ פְּלָטִיּוֹת שֶׁל אַרְבַּע אַרְבַּע, וְקִיל מִיכָּן וְקִיל מִיכָּן וּשְׁתֵּי אַמּוֹת לַצְּדָדִין. עַל דַּעְתֵּיהּ דְּרַבִּי יְהוּדָה לָא נִיחָא, וְעַל דַּעְתֵּיהּ דְּרַבִּי נְחֶמְיָה לָא נִיחָא. רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר כְּאַמָּתָה מִלְמַטָּה כָּךְ אַמָּתָה מִלְּמַעְלָה, וְאֶל אַמָּה תְּכַלֶּנָּה מִלְּמַעְלָה. רַבִּי נְחֶמְיָה אָמַר כְּמִין קוֹמָרוֹטוֹן הָיְתָה וְהָיָה מַשְׁקִיף בָּהּ וְעוֹלֶה וּמַשְׁקִיף בָּהּ וְעוֹלֶה, עַד שֶׁהֶעֱמִידָהּ עַל אַמָּתָה, שֶׁנֶּאֱמַר: וְאֶל אַמָּה וגו'. וּפֶתַח הַתֵּבָה בְּצִדָּהּ תָּשִׂים, אָמַר רַבִּי יִצְחָק לִמְדָתְךָ תּוֹרָה דֶּרֶךְ אֶרֶץ, שֶׁאִם עוֹשֶׂה אָדָם טְרַקְלִין עֶשֶׂר עַל עֶשֶׂר, יְהֵא עוֹשֶׂה פִּתְחוֹ מִן הַצַּד. תַּחְתִּיִּם שְׁנִיִּם וּשְׁלִשִׁים תַּעֲשֶׂהָ, תַּחְתִּיִּם לִזְבָלִים, שְׁנִיִּם לוֹ וּלְבָנָיו וְלַטְּהוֹרִים, וְהָעֶלְיוֹנִים לַטְּמֵאִים. וְיֵשׁ מַחֲלִיפִין תַּחְתִּיִּם לַטְּמֵאִים, שְׁנִיִּם לוֹ וּלְבָנָיו וְלַטְּהוֹרִים, וְהָעֶלְיוֹנִים לִזְבָלִים. כֵּיצַד הָיָה עוֹשֶׂה אֶלָּא כְּמִין קָטָרַקְטִין הָיָה לוֹ פּוֹסְסָן מִן הַצַּד. תַּעֲשֶׂהָ, אַף הִיא הָיְתָה מְסַיַּעַת אֶת עַצְמָהּ.

“You shall make a bright item for the ark, and to a cubit you shall complete it at the top, and the entrance of the ark you shall place at its side; with lower, second-level, and third stories you shall craft it” (Genesis 6:15).
“You shall make a bright item [tzohar] for the ark” – Rabbi Ḥunya, Rabbi Pinḥas, Rabbi Ḥanin, and Rabbi Hoshaya did not disagree about this. Rabbi Abba bar Kahana and Rabbi Levi did disagree. Rabbi Abba bar Kahana said: It was a window. Rabbi Levi said: It was a [luminous] precious stone. Rabbi Pinḥas said in the name of Rabbi Levi: All twelve months that Noah was in the ark, he needed neither the light of the sun during the day nor the light of the moon at night; rather, he had a precious stone that he had suspended. When it was dim he knew that it was day, and when it shined brightly he knew that it was night. Rabbi Huna said: We were once fleeing from enemy troops in a cave in Tiberias, and we had lamps with us. When they were dim, we knew that it was day, and when they shined brightly, we knew that it was night.
“And to a cubit you shall complete it at the top” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: There were three hundred and sixty compartments in it [the ark], each one ten cubits by ten cubits,³⁶They were arranged in rows of thirty compartments. Since each compartment was a square of ten by ten cubits, the length of each row was three hundred cubits (the entire length of the ark), and its width was ten. There were four such rows, side by side, taking up a width of forty cubits. The remaining ten cubits of the ark’s width was taken up by aisles alongside the rows, as the Midrash goes on to describe. Altogether there were one hundred and twenty compartments in these four rows. The same arrangement was followed for each of the three levels of the ark, for a total of three hundred and sixty. and two four-cubit aisles with chambers on one side and the other side, and again chambers on one side and the other side, and two cubits [for two additional aisles] on either side.
Rabbi Neḥemya said: There were nine hundred compartments in it, each compartment being six cubits by six cubits,³⁷According to Rabbi Neḥemya, each row consisted of fifty compartments, running along the entire length of the ark. There were therefore six rows, taking up a total width of thirty-six cubits, with the remaining fourteen cubits of the ark’s width accounted for by aisles. Six rows of fifty compartments adds up to three hundred compartments, for each of the three levels. and three aisles, each four cubits, with chambers on one side and on the other side, and two cubits [for two additional aisles] on each of the sides.
According to the opinion of Rabbi Yehuda it is difficult³⁸The phrase “and to a cubit you shall complete it at the top” implies that the roof was slanted, narrowing at the top, until it reached a width of one cubit. and according to the opinion of Rabbi Neḥemya it is difficult.³⁹According to both opinions, there were equal numbers of compartments on each of the three levels. But if the roof of the ark narrowed towards the top, there would have to be fewer compartments on the top level. Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: Like the cubit below, so was the cubit above – “and by the cubit you shall complete it at the top.”⁴⁰The verse does not mean that the roof was slanted until it became just a cubit wide; rather, it means that the same cubit used for measuring the bottom of the ark should be used at its top. Rabbi Neḥemya said: It was [built] like a kind of vault⁴¹The roof’s incline was not angular, but arched, beginning near the top of the ark, so it did not diminish from the floor space on the top level. continuously inclining as it ascended, until it reached its single cubit, as it is stated: “and to a cubit…”
“And the entrance of the ark you shall place at its side” – Rabbi Yitzḥak said: The Torah gives you instruction about practical matters: If a person builds a large room that is ten by ten cubits [or more], one should place its doorway entrance off to the side.⁴²Not in the middle of the wall, so as not to diminish from the usable area of the room.
“Lower, second-level, and third stories you shall craft it” – the lower ones [compartments] were for refuse, the second-level ones were for him, his sons and the pure animals, and the upper ones were for the impure animals. Some exchange this: The lower ones were for the impure animals, the second-level ones for him, his sons and the pure animals, and the upper ones for the refuse. How would he do this?⁴³Dispose of the refuse into the uppermost level. There was a partitioned opening and he would sweep it to the side.⁴⁴So it should not fall down to the level below.
“You shall craft it [taaseha]” – it [the ark], too, assisted [in building] itself.⁴⁵Taaseha is expounded as though it was written as te’aseh, it shall become made. The construction of the ark was too much for any person to accomplish, so there was a miraculous element in its building, as if the ark itself assisted in its own construction.

וַאֲנִי הִנְנִי (בראשית ו, יז), הִנְנִי מַסְכִּים לְדִבְרֵי מַלְאָכִים, שֶׁהָיוּ אוֹמְרִין (תהלים ח, ה): מָה אֱנוֹשׁ כִּי תִזְכְּרֶנּוּ. (בראשית ו, יז): אֶת הַמַּבּוּל מַיִם, מַיִם הָיוּ, וְכֵיוָן שֶׁהָיוּ יוֹרְדִין הָיוּ נַעֲשִׂים מַבּוּל. (בראשית ו, יז): לְשַׁחֵת כָּל בָּשָׂר, כֹּל אֲשֶׁר בָּאָרֶץ יִגְוָע, יִצְמֹק. (בראשית ו, יח): וַהֲקִמֹתִי אֶת בְּרִיתִי אִתָּךְ, בְּרִית אַתָּה צָרִיךְ מִפְּנֵי הַפֵּרוֹת שֶׁאַתָּה כּוֹנֵס שֶׁלֹא יֵרָקְבוּ וְשֶׁלֹא יִתְעַפְּשׁוּ וְשֶׁלֹא יִשְׁתַּנּוּ, בְּרִית אַתָּה צָרִיךְ, הַגִּבּוֹרִים הָיָה אֶחָד מֵהֶם נוֹתֵן רַגְלוֹ עַל הַתְּהוֹם וְסוֹתְמוֹ, נוֹתֵן יָדוֹ עַל הַחַלּוֹן וְסוֹתְמָהּ, הָיָה בָּא לִכָּנֵס לַתֵּבָה וְהָיוּ רַגְלָיו מִתְעַרְכְּלוֹת, הֲדָא הוּא דִכְתִיב (איוב כו, ה): הָרְפָאִים יְחוֹלָלוּ מִתַּחַת מַיִם וְשֹׁכְנֵיהֶם, אֲרִי הָיָה בָּא לִכָּנֵס לַתֵּבָה, וְהָיוּ שִׁנָּיו קֵהוֹת, הֲדָא הוּא דִכְתִיב (איוב ד, י): שַׁאֲגַת אַרְיֵה וְקוֹל שָׁחַל וְשִׁנֵּי כְפִירִים נִתָּעוּ, אָמַר רַבִּי חִיָּא בַּר אַבָּא נַגָּר הָיִיתָ וְאִלּוּלֵי בְּרִיתִי שֶׁהָיְתָה אִתְּךָ לֹא הָיִיתָ יָכוֹל לִכָּנֵס לַתֵּבָה, הֲדָא הוּא דִכְתִיב: וַהֲקִמֹתִי אֶת בְּרִיתִי אִתָּךְ, אֵימָתַי לִכְשֶׁתִּכָּנֵס אֶל הַתֵּבָה. (בראשית ו, יח): אַתָּה וּבָנֶיךָ, רַבִּי יְהוּדָה בַּר סִימוֹן וְרַבִּי חָנִין בְּשֵׁם רַב שְׁמוּאֵל בַּר רַבִּי יִצְחָק אָמַר נֹחַ כְּשֶׁנִּכְנַס לַתֵּבָה נֶאֱסַר לוֹ פְּרִיָּה וּרְבִיָּה, הֲדָא הוּא דִכְתִיב: וּבָאתָ אֶל הַתֵּבָה אַתָּה וּבָנֶיךָ לְעַצְמְךָ, וְאִשְׁתְּךָ וּנְשֵׁי בָנֶיךָ לְעַצְמָן, כֵּיוָן שֶׁיָּצָא הִתִּיר לוֹ, הֲדָא הוּא דִכְתִיב (בראשית ח, טז): צֵא מִן הַתֵּבָה אַתָּה וְאִשְׁתְּךָ וּבָנֶיךָ וּנְשֵׁי בָנֶיךָ, אָמַר רַבִּי אָבוּן כְּתִיב (איוב ל, ב): בְּחֶסֶר וּבְכָפָן גַּלְמוּד, אִם רָאִיתָ חֶסְרוֹן בָּא לָעוֹלָם, וְכָפָן בָּא לָעוֹלָם, גַּלְמוּד, הֱוֵי רוֹאֶה אֶת אִשְׁתְּךָ כְּאִלּוּ הִיא גַּלְמוּדָה, שֶׁכֵּן בִּכְרַכֵּי הַיָּם קוֹרִין לְנִדָּה גַּלְמוּדָה. אָמַר רַבִּי הוּנָא כְּתִיב (בראשית מא, נ): וּלְיוֹסֵף יֻלָּד שְׁנֵי בָנִים בְּטֶרֶם תָּבוֹא שְׁנַת הָרָעָב.

“And behold, I am bringing the flood, water upon the earth, to destroy all flesh in which there is the breath of life, from under the heavens; everything that is on the earth will perish” (Genesis 6:17).
“And behold, I am” – I am concurring with the words of the angels, who were saying: “What is man that You remember him?” (Psalms 8:5).⁴⁶See Bereshit Rabba 8:6. The Midrash is expounding on the superfluous “and” in “and behold, I,” which suggests that God was in agreement with someone else regarding man’s destruction.
“The flood, water” – it was water at first, but after it continued to fall, it became a flood.
“To destroy all flesh… everything that is on the earth will perish [yigva]” – will waste away.⁴⁷Vayigva can also mean to expire peacefully. That is not its meaning here.
“But I will keep My covenant with you; and you shall enter the ark: You, and your sons, and your wife, and your sons' wives with you” (Genesis 6:18).
“But I will keep My covenant with you” – you require a covenant [from Me] so that the produce that you gather [into the ark] will not rot, will not become moldy and will not go bad. You require a covenant because of the mighty ones.⁴⁸See Genesis 6:4: “There were giants on the earth in those days…those were the mighty men of old.” [They were so mighty that] one of them could place his foot on the [opening to the] depths and stop it up, or place his hand on the window [to the heavens] and block it up. But if one would attempt to enter the ark, his legs would teeter. That is what is written: “The giants will tremble under the water and its dwellers” (Job 26:5). If an [unauthorized] lion would attempt to enter the ark, its teeth would become dulled.⁴⁹And it would retreat. That is what is written: “The roar of the lion and the voice of the great cat, and the teeth of the lion cubs are broken” (Job 4:10).
Rabbi Ḥiyya bar Abba said: You were a carpenter,⁵⁰You succeeded in building the ark. but if it not for My covenant that was with you, you would be unable to enter the ark.⁵¹Because of the violent weather conditions, and because of men who threatened to kill him (see Bereshit Rabba 32:8). That is what is written: “But I will keep My covenant with you” – when? When you enter the ark.⁵²This is the implication of the verse: “But I will keep My covenant with you; and you shall enter the ark.”
“You, and your sons” – Rabbi Yehuda bar Simon and Rabbi Ḥanin said in the name of Rav Shmuel bar Rabbi 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” by yourself, “and your wife, and your sons' wives,” 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” (Genesis 8:16).
Rabbi Avun said: It is written: “They are in want and in famine, they are solitary [galmuda]” (Job 30:3) – if you see want come to the world, and famine come to the world, they are solitary [galmuda] – look upon your wife as though she is galmuda, as in the coastal cities, they call a menstruating woman galmuda.⁵³Do not engage in marital relations as long as a catastrophic situation is taking place. Rabbi Huna said: It is written: “Two sons were born to Joseph before the advent of the year of the famine” (Genesis 41:50).⁵⁴Showing that during times of catastrophe, marital relations should be avoided.

וּמִכָּל הָחַי מִכָּל בָּשָׂר שְׁנַיִם וגו' (בראשית ו, יט), אָמַר רַבִּי הוֹשַׁעְיָא אֲפִלּוּ רוּחוֹת נִכְנָסִים עִם נֹחַ אֶל הַתֵּבָה, שֶׁנֶּאֱמַר: מִכָּל הָחַי, מֵאוֹתָן שֶׁנִּבְרְאוּ לָהֶם נְפָשׁוֹת וְלֹא נִבְרָא לָהֶם גּוּפִין. רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר רְאֵם לֹא נִכְנַס עִמּוֹ, אֲבָל גּוּרָיו נִכְנְסוּ. רַבִּי נְחֶמְיָה אָמַר לֹא הוּא וְלֹא גּוּרָיו, אֶלָּא קְשָׁרוֹ נֹחַ בַּתֵּבָה, וְהָיָה מַתְלִים תַּלְמִיּוֹת כְּמִין טְבֶרְיָה לְסוּסְתָא, הֲדָא הוּא דִכְתִיב (איוב לט, י): הֲתִקְשָׁר רֵים בְּתֶלֶם עֲבֹתוֹ אִם יְשַׂדֵּד עֲמָקִים אַחֲרֶיךָ, בִּימֵי רַבִּי חִיָּא בַּר אַבָּא עָלָה גּוּרָא אֶחָד לְאֶרֶץ יִשְׂרָאֵל, וְלֹא הִנִּיחַ אִילָן עַד שֶׁעֲקָרוֹ, וְעָשׂוּ תַעֲנִית וְהִתְפַּלֵּל רַבִּי חִיָּא וְגָעָת אִמּוֹ מִן הַמִּדְבָּר וְיָרַד לְקוֹלָהּ. (בראשית ו, יט): זָכָר וּנְקֵבָה יִהְיוּ, אִם רָאִיתָ זָכָר רָץ אַחַר נְקֵבָה קַבְּלֵהוּ, נְקֵבָה רָצָה אַחַר זָכָר אַל תְּקַבֵּל.

“And of every living being, of all flesh, two of each you shall bring to the ark, to keep alive with you; they shall be male and female” (Genesis 6:19).
“And of every living being, of all flesh, two…” – Rabbi Hoshaya said: Even [malevolent] disembodied spirits entered the ark with Noah, as it is stated: “…of every living being” – of those for whom souls were created, but bodies were not created for them.
Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: The re’em⁵⁵A creature of incredible size. did not enter [the ark] with him,⁵⁶Because it was too large. but its young did enter. Rabbi Neḥemya said: Neither it nor its offspring [could enter], but Noah tied it to the ark and it would dig furrows [in the ground]⁵⁷As the ark travelled. like the one from Tiberias to Susita.⁵⁸This is a reference to the Sea of Galilee. That is what is written: “Can you bind the re’em with his rope to a furrow? Will he loosen the soil of valleys after you?” (Job 39:10).
In the days of Rabbi Ḥiyya bar Abba, one of its [a re’em’s] young ascended to the Land of Israel and it did not leave a single tree that it did not uproot. They declared a fast and Rabbi Ḥiyya prayed, whereupon its mother bellowed from the wilderness, and it went back down following her voice.
“They shall be male and female” – if you see a male pursuing a female⁵⁹In courtship. accept it; a female pursuing a male, do not accept it.⁶⁰The fact that male is mentioned here before female teaches that it is proper that the male, not the female, should play the dominant role in courtship.

וְאַתָּה קַח לְךָ וגו' (בראשית ו, כא), רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר הִכְנִיס עִמּוֹ דְּבֵלָה, תָּנֵי מִשּׁוּם רַבִּי נְחֶמְיָה רֹב מִכְנָסוֹ דְּבֵלָה. רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר הִכְנִיס עִמּוֹ זְמוֹרוֹת לְפִילִים, חֲצוּבוֹת לִצְבָאִים, זְכוּכִית לְנַעֲמִיּוֹת. רַבִּי לֵוִי אָמַר הִכְנִיס עִמּוֹ זְמוֹרוֹת לִנְטִיעוֹת, יִחוּרִים לִתְאֵנִים, גְּרוֹפִית לְזֵיתִים. עַל דַּעְתֵּיהּ דְּרַבִּי אַבָּא בַּר כַּהֲנָא (בראשית ו, כא): וְהָיָה לְךָ וְלָהֶם, דָּבָר שֶׁהוּא לְךָ וְלָהֶם. וְעַל דַּעְתֵּיהּ דְּרַבִּי לֵוִי וְהָיָה לְךָ וְלָהֶם, אַתָּה עִקָּר וְהֵם טְפֵלִים לָךְ. (בראשית ו, כא): וְאָסַפְתָּ אֵלֶיךָ, אֵין אָדָם כּוֹנֵס דָּבָר שֶׁאֵינוֹ צָרִיךְ לוֹ. (בראשית ו, כב): וַיַּעַשׂ נֹחַ כְּכֹל אֲשֶׁר צִוָּה אֹתוֹ אֱלֹהִים כֵּן עָשָׂה, זֶה שִׁכּוּן לַעֲשִׂיַּת הַתֵּבָה.

“And you, take for you from all food that is eaten, and gather it to you, and it shall be for you and for them for food” (Genesis 6:21).
“And you, take for you…” Rabbi Abba bar Kahana said: He took in cakes of pressed figs with him.⁶¹Such fig cakes are nourishing for both man and animal. It is taught in the name of Rabbi Neḥemya: Most of what he took in was cakes of pressed figs.
Rabbi Levi⁶²The Hebrew text has “Rabbi Abba bar Kahana.” The translation follows the emendation put forward by Rashash and others. said: He took in with him branches for [feeding the] elephants, wild onions for the gazelles, glass for the ostriches.⁶³Rabbi Levi maintains that Noah did not take in fig cakes as the main food for all, but rather, human food for the humans, and animal food for the animals. Rabbi Abba bar Kahana said: He took in with him vine branches for planting vines [after the Flood], fig branches for planting fig trees, olive branches for planting olive trees. According to the opinion of Rabbi Abba bar Kahana: “It shall be for you and for them [for food]” – an item that is [food] for both you and them.⁶⁴That is why he said that Noah took cakes of pressed figs. According to the opinion of Rabbi Levi: “It shall be for you and for them” – you are primary and they are secondary to you.⁶⁵“You and them” does not mean that the same food should be eaten by both you and them; rather, it means that your food takes precedence over theirs.
“[Take for you from all food that is eaten] and gather it to you” – a person should not store up what he does not need.⁶⁶The Torah here is teaching a practical lesson for everyday life.
“And Noah did; according to everything that God commanded him, so he did” (Genesis 6:22).
“And Noah did; according to everything that God commanded him, so he did” – this pertains to the construction of the ark.